How Do Karmic Formations Arise?

The process of the operation of the five universally functioning mental factors (cittasaṃprayukta-saṃskāra) is the process of creating karmic actions. If wholesome mental factors are involved, wholesome karma is created; if unwholesome mental factors are involved, unwholesome karma is created. The mental factors of attention (manaskāra) and contact (sparśa) are themselves neither wholesome nor unwholesome. If wholesome or unwholesome mental factors are added, their attention and contact become wholesome or unwholesome. The mental factors of sensation (vedanā), perception (saṃjñā), and volition (cetanā) are also themselves neither wholesome nor unwholesome. If wholesome or unwholesome mental factors are added, these mental factors acquire a wholesome or unwholesome nature. When the mental factor of wisdom (prajñā) participates in the operation of the five universally functioning mental factors, the karmic actions become wise; conversely, they become ignorant karmic actions. When the mental factor of decisive understanding (adhimokṣa) participates, the person becomes intelligent, understanding, and possesses strong comprehension. When the mental factor of concentration (samādhi) arises, sensations and perceptions become subtle, the operation of the five universally functioning mental factors becomes slow and subtle, attention and contact arise passively, and the mental factors of sensation, perception, and volition operate spontaneously according to conditions, functioning effortlessly.

The mind faculty (manas-indriya) plays a driving role in the operation of all dharmas, acting as the master of karmic actions. This can be observed in the ordinary activities of body, speech, and mind. For example, raising a hand, then picking up a pen, and then placing the hand on paper. If one observes this process carefully, one can clearly feel a kind of mental force driving it. Sometimes the driving force is obvious, sometimes it is not obvious, sometimes it is very casual, seeming as if there is no driving force, yet it is actually due to habitual momentum. However, no matter how casual or unmindful the operation of the mind faculty may seem, it is very difficult for the unintelligent consciousness to observe it.

Another example is when we ride a bicycle very skillfully; it seems as if we are not applying our mind, and the consciousness does not need to think or consider how to ride. Yet, the mind faculty is directing the operation moment by moment, constantly applying thought, it's just that the consciousness is unaware of it. When riding a bicycle skillfully, even if one wants to fall, it is not easy to fall. When unable to ride, even if one does not want to fall, one still falls. This is because when skilled, the consciousness does not need to think and control; the mind faculty has already mastered it and can command and control freely. When unskilled, the mind faculty has not learned, so the consciousness must repeatedly think and condition the mind faculty until the mind faculty fully masters it and can control freely; then the consciousness no longer needs to apply much thought.

Some people always say that they did something unintentionally. However, no matter how unintentional your consciousness may be, the mind faculty is intentional. It is the mind faculty that drives the accomplishment of that action; it's just that you yourself are unaware of it. In familiar operational situations, unconscious or subconscious actions are all the mind faculty operating, directing, and controlling, not the consciousness. The consciousness merely cooperates with the mind faculty simply, without any thoughts, opinions, or views. Furthermore, when the consciousness is unintentional, it does not mean the mind faculty is unintentional. Only when the mind faculty is unintentional is the mind truly non-active (wuwei).