Do our intentional and unintentional bodily, verbal, and mental actions each day all carry karmic retribution?

The actions of body, speech, and mind are divided into wholesome, unwholesome, and neutral (avyākṛta) karma that is neither wholesome nor unwholesome. Intentional and unintentional actions of body, speech, and mind are all included within the three kinds of karma. Whether the actions of body, speech, and mind are wholesome, unwholesome, or neutral, once they are performed, seeds are stored in the tathāgatagarbha; when the seeds encounter conditions, karmic retribution will arise. Therefore all karmic actions have their retribution. However, the retribution differs: retribution for intentional actions is great, while retribution for unintentional actions is small; the same applies to both wholesome and unwholesome karma.

When one intentionally does good, the wholesome retribution is great (here "intentional" means having a wholesome mind); when one unintentionally does good, the wholesome retribution is small (here "unintentional" means that one originally had no thought of doing good, yet happened to perform a wholesome deed). When one intentionally commits evil, the unwholesome retribution is great (here "intentional" means having an evil mind); when one unintentionally commits evil, the unwholesome retribution is small (here "unintentional" means that one originally had no evil mind, yet happened to perform an unwholesome deed).

In any case, retribution is bound to occur, because whenever actions of body, speech, and mind appear, the tathāgatagarbha makes a record: intentional actions of body, speech, and mind are recorded as intentional, and unintentional actions are recorded as unintentional; they are then stored as seeds, and the future retribution will manifest. When the seeds of actions of body, speech, and mind are sent out, they must return to the tathāgatagarbha, thereby carrying the information of those actions of body, speech, and mind back into the tathāgatagarbha, where they become karmic seeds.

Otherwise, why would sentient beings have so many karmic obstructions and so many bitter retributions? The tathāgatagarbha does not make these records deliberately or intentionally; He merely follows certain principles, certain procedures and processes, and thereby naturally records all karmic actions. Any action of body, speech, and mind directed toward others will rebound back in the future, and one must bear it together with a very high karmic interest. Of course, the same is true of wholesome karma: a high rate of interest is added, and sentient beings must then bear the great retribution of that wholesome karma.