..續本文上一頁d by the kammic character of the sankharas. If one engages in meritorious deeds, the sankharas or volitional formations will propel consciousness toward a happy sphere of rebirth. If one engages in demeritorious deeds, the sankharas will propel consciousness toward a miserable rebirth. And if one masters the formless meditations, these "imperturbable" sankharas will propel consciousness toward rebirth in the formless realms. 經文中把作用于十二因緣的諸行分爲叁類: 身、語、意。諸行又被分爲福行、非福行、以及“不可擾動” —— 即四類無色界禅定中的存在意志。當無明與渴求主宰我們的意識流時，我們身、語、意的有動機行爲，便成爲造作果報的力量，在它們産生的果報之中，最重要的是死後該意識流的更新。以無明爲促進，以渴求爲燃料，是諸行推動著意識流，朝下一個重生模式行進，並且，意識的具體立足點，取決于諸行的業力性質。假若某人行福德事，那麼該行或者說“有動機的造作”將會把意識推向喜樂的重生域界。假若某人行損福德事，則將把意識推向痛苦的重生。假若他掌握了無色界禅定，這些“不可擾動”的諸行將推動他的意識流重生于無色界。
A second major domain where the word sankharas applies is among the five aggregates. The fourth aggregate is the sankhara-khandha, the aggregate of volitional formations. The texts define the sankhara-khandha as the six classes of volition (cha cetanakaya): volition regarding forms, sounds, smells, tastes, tactile objects, and ideas. Though these sankharas correspond closely to those in the formula of dependent origination, the two are not in all respects the same, for the sankhara-khandha has a wider range. The aggregate of volitional formations comprises all kinds of volition. It includes not merely those that are kammically potent, but also those that are kammic results and those that are kammically inoperative. In the later Pali literature the sankhara-khandha becomes an umbrella category for all the factors of mind except feeling and perception, which are assigned to aggregates of their own. Thus the sankhara-khandha comes to include such ethically variable factors as contact, attention, thought, and energy; such wholesome factors as generosity, kindness, and wisdom; and such unwholesome factors as greed, hatred, and delusion. Since all these factors arise in conjunction with volition and participate in volitional activity, the early Buddhist teachers decided that the most fitting place to assign them is the aggregate of volitional formations. “諸行”一詞的第二個主要應用領域，是作爲五蘊之一。第四蘊即爲行蘊(sankhara-khandha)，也就是有動機的造作的聚集體。經典上把行蘊定義爲六類動機(cha cetanakaya): 即與色、聲、香、味、觸、法相關的動機。盡管這些“行”與十二因緣公式中的“行”密切對應，兩者並非處處等同，因爲行蘊的範疇更爲廣泛。有動機的造作蘊[行蘊]涵攝一切動機種類。不僅包括業力上有活性的造作，也包括造作的業果，還包括那些與業力無關的造作。在後來的巴利文獻中，行蘊成爲一個覆蓋了除受蘊與想蘊之外的一切心理素質的類別，前兩項各具獨立的蘊。于是行蘊這個詞便涵攝著諸如接觸、專注、思維、能量等倫理上中性的素質，諸如慷慨、仁慈、智慧等善巧的素質，以及諸如貪、嗔、癡等非善巧的素質。既然這一切素質隨著動機共同升起，並且參與動機的活動，早期佛教導師們認爲它們最適合歸類于有動機的造作。
The third major domain in which the word sankhara occurs is as a designation for all conditioned things. In this context the word has a passive derivation, denoting whatever is formed by a combination of conditions; whatever is conditioned, constructed, or compounded. In this sense it might be rendered simply "formations," without the qualifying adjective. As bare formations, sankharas include all five aggregates, not just the fourth. The term also includes external objects and situations such as mountains, fields, and forests; towns and cities; food and drink; jewelry, cars, and computers. “行”的第叁個主要語境，是作爲一切有爲[緣起的]事物的統稱。在這個語境當中，該詞有了一種派生的被動性，指凡是因緣造作的事物， 凡是有爲的、被造作的、被合成的。在這個意義上，也許可以把它只譯成不帶限製性形容詞的“造作”。作爲廣義的造作， 諸行不僅是第四蘊，而且包括了所有五蘊。該詞還包括諸如山、地、林; 城鎮; 飲食; 珠寶、車輛、電腦等外在的客體與狀態。
The fact that sankharas can include both active forces and the things produced by them is highly significant and secures for the term its role as the cornerstone of the Buddha”s philosophical vision. For what the Buddha emphasizes is that the sankharas in the two active senses — the volitional formations operative in dependent origination, and the kammic volitions in the fourth aggregate — construct the sankharas in the passive sense: "They construct the conditioned; therefore they are called volitional formations. And what are th…
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