The Mental Factor of Volition (Cetanā) of the Six Consciousnesses

The mental factor of volition (cetanā) contains the meanings of deliberation, formation, and decision; these mental activities all belong to the dynamic nature of operation, belonging to formation (saṃskāra). Formation can be called the formation aggregate (saṃskāra-skandha), and can also be called the aggregate of formations. Why is it called the aggregate of formations? Because if we take these mental activities and these functions and operations as real, as "me" and "mine," then they obscure the nature of the true dharma and obscure the wondrous luminous true mind; then one only sees the operation of these dharmas but does not see the intrinsic functional nature of the eighth consciousness. Therefore formation is also called the aggregate of formations. Why is it called the formation aggregate? The operation of mind consciousness is a functional capacity that is assembled and aggregated by various conditions, and therefore it is also called the formation aggregate. In fact, they are all mental factors (caittas), a function of the six consciousnesses.

Volition is a kind of behavioral formation. Whatever has behavioral formation, has change, and can operate is called formation. The scope of the aggregate of formations is broader than the scope of the volition mental factor; the aggregate of formations also includes the operating functions of the physical body. The operation of both body and mind constitutes the complete scope of the aggregate of formations. The operation of the volition mental factor is also very complex; its functions are deliberation, weighing, choice, and formation, with the final link being decisive formation. The volition mental factor has three processes: including thinking, reflection, analysis, and judgment; making a choice; and finally taking actual action. The volition of the first five consciousnesses is relatively simple, only deciding whether to approach or withdraw from an object. The volition of the sixth consciousness is the most complex, requiring repeated deliberation and reflection, and its power of wisdom is relatively strong. The volition of the first five consciousnesses can only operate by relying on the perception (saṃjñā) and volition of the sixth consciousness. Therefore volition itself is mental action (citta-saṃskāra); once mental action is formed, bodily action and verbal action arise, and thus the five sense consciousnesses also participate in it.