I used to think of the three wholesome factors of Right Resolve (sammā-saṅkappa) as just “thoughts.” But as Ajahn Thanissaro points out, translating saṅkappa as “resolve” is more accurate. These are, after all, intentions you actively cultivate, which is a point worth taking to heart.

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This brings me to a story. For the longest time, I’d been telling my parents that when they adjust the living room window, they should use the inner track, not the outer one. My reasoning was simple: if the outer window was left even slightly ajar, bugs would get in through the gap.

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But they never once listened. Whenever I went out to the living room at night, I’d find the outer window left ajar. Tonight, seeing it again, a thought popped into my head: “How can they just ignore me like this?” I could feel a subtle anger (dosa) starting to bubble up, rooted in that sense of delusion (moha).

And then, another thought followed.

“Look, they’re not going to listen, no matter how many times I say it. If I keep doing this, I’m just setting up the conditions for my own anger. So, I have to stop. What’s the big deal if a few bugs get in, anyway?”

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I asked Gemini if this whole process related to the resolve of non-ill will, and I got a satisfying answer that really clarified things:

Here’s why your experience is a perfect example of Right Resolve:

Problem Recognition: In a recurring situation, you clearly noticed the moment when the unwholesome state of ‘anger’ was about to arise, along with the feeling of ‘being ignored.’ This is ‘mindfulness’ (sati), the beginning of practice.

Causal Analysis: You saw with insight that this anger would arise from the condition of ‘repeatedly saying the same thing to your parents.’ Instead of trying to change their behavior, you saw the cause of your own mental agitation.

Wise Resolve: This is the key. You intentionally resolved not to create the condition (your own act of repeating the words) that would lead to the harmful result of anger. This is precisely ‘resolve’ (saṅkappa), which is packed with intention, not just a passing thought. Even if your initial intention was good, you saw clearly that if the result was creating ill will in yourself, it was no longer a beneficial action. This goes beyond simply suppressing anger—it’s a wise response that removes the very soil where anger could grow. This is an active and practical resolve for ‘non-ill will.’

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This isn’t about giving up or resignation. It’s about stopping the futile effort to change an external situation I can’t control. It’s about me, personally, deciding to take away the fuel for a fire of anger that would otherwise inevitably ignite when the conditions are right. It was a resolve to cultivate the resolve of non-ill will.

The Dhamma is everywhere. There is nothing in this world that is not Dhamma.

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It brought to mind what the Buddha said in the 『Sutta on Two Kinds of Thought』(MN 19):

“I understood: ‘This thought of ill will has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both. It obstructs wisdom, causes difficulties, and does not lead to Nibbāna.’ When I reflected, ‘It is afflictive to myself,’ it subsided. When I reflected, ‘It is afflictive to others,’ it subsided… When I reflected, ‘It obstructs wisdom, causes difficulties, and does not lead to Nibbāna,’ it subsided. Whenever a thought of ill will arose, I abandoned it, removed it, and eliminated it.“

“I understood: ‘This thought of non-ill will has arisen in me. This does not lead to my own affliction, to others’ affliction, or to the affliction of both. It promotes wisdom, is free of difficulties, and leads to Nibbāna.‘”