Some translators use ‘intention’ but the factor of samma-sankappa is better translated as Right thought. Intention is ‘cetana’.
Vitakka is one of the factors of the eightfold Path and as such it is called: samma-sankappa, right thinking. Samma-sankappa has to arise together with samma-ditthi, right understanding, in order to be a factor of the eightfold Path (1 The factors of the eightfold Path are: right understanding (see chapter 34), right thinking, right speech, right action and right livelihood (for the last three see Chapter 32), right effort see (Chapter 10). right mindfulness (see chapter 26) and right concentration (see Chapter 61). These factors perform each their specific function so that the goal can ce attained: the eradication of defilements. The reader will also come across the term insight or vipassana and satipatthana. The development of vipassana, the development of satipatthana or the development of the eightfold Path, it all amounts to the development of right understanding of nama and rupa, of ultimate realities. When a realities appears through one of the six doors there can be a moment of investigation of its characteristic: it can be seen as a nama or a rupa, not a person, not a thing. That is the beginning of understanding of its true nature of non-self. At such a moment there is also mindfulness, non-forgetfulness of the reality appearing at the present moment.). When there is right understanding of a nama or rupa which appears, there are both vitakka and vicara accompanying the citta, but vicara is not a factor of the eightfold Path. Samma-sankappa has its specific function as path-factor. Samma-sankappa “touches” the nama or rupa which appears so that samma-ditthi can investigate its characteristic in order to understand it as it is. Thus, samma-ditthi needs the assistance of samma-sankappa in order to develop. In the beginning, when panna has not been developed, there cannot yet be clear understanding of the difference between the characteristic of nama and of rupa. When, for example, sound appears, there is also hearing, the reality which experiences sound, but it is difficult to know the difference between the characteristic of sound and the characteristic of hearing, between rupa and nama. Only one reality at a time can be object of mindfulness and when they seem to “appear” together it is evident that there is not right mindfulness. only when there is right mindfulness of one reality at a time right understanding can develop. At that moment samma-sankappa performs its function of “touching” the object of mindfulness.