Samskara
The word “formation” (samskara in Sanskrit) means something that manifests when many conditions come together. When we look at a flower, we can recognize many of the elements that have come together to make the flower manifest in that form. We know that without the rain there can be no water and the flower cannot manifest. And we see that the sunshine is also there. The earth, the compost, the gardener, time, space, and many elements came together to help this flower manifest. The flower doesn’t have a separate existence; it’s a formation. The sun, the moon, the mountain, and the river are all formations. Using the word “formation” reminds us that there is no separate core of existence in them. There is only a coming together of many, many conditions for something to manifest.
When Descartes said, “I think, therefore I am,” his point was that if I think, there must be an “I” for thinking to be possible.
As Buddhist practitioners, we can train ourselves to look at everything as a formation. We know that all formations are changing all the time. Impermanence is one of the marks of reality, because everything changes.
Formations that exist in consciousness are called mental formations. When there’s contact between a sense organ (eyes, ears, mouth, nose, body) and an object, sense consciousness arises. And at the moment your eyes first gaze on an object, or you first feel the wind on your skin, the first mental formation of contact manifests. Contact causes a vibration on the level of store consciousness.
If the impression is weak, then the vibration stops and the current of store consciousness recovers its tranquility; you continue to sleep or you continue with your activities, because that impression created by touch has not been strong enough to draw the attention of mind consciousnesses. It’s like when a flying insect lands on the surface of the water and causes the water to ripple a little bit. After the insect flies off, the surface of the water becomes completely calm again. So although the mental formation manifests, although the current of the life continuum vibrates, there’s no awareness born in mind consciousness because the impression is too weak.
Sometimes in Buddhist psychology, one speaks of forty-nine to fifty-one mental formations. Of the fifty-one mental formations, contact is the first, followed by attention, feeling, perception, and volition. These five mental formations can take place very quickly, and their intensity, their depth, varies in each level of consciousness. When we speak of attention, for instance, we can see attention in the context of store consciousness, and we can see attention on the level of mind consciousness, and the intensity or the depth of attention is quite different on the two levels.
The fifty-one mental formations are also called mental concomitants; that is, they are the very content of consciousness, the way the drops of water are the very content of the river. For example, anger is a mental formation. Mind consciousness can operate in such a way that anger can manifest in mind consciousness. In that moment, mind consciousness is filled with anger, and we may feel our mind consciousness is full of nothing but anger. But in fact, mind consciousness is not just anger, because later on compassion arises, and at that time, mind consciousness becomes compassion. Mind consciousness is, at various times, all fifty-one mental formations, be they positive, negative, or neutral.
Tags: Adana Consciousness Grow In Consciousness Individual Consciousness Mental Formations Processing And Transforming Samskara
