..續本文上一頁e conditioned things they construct
They construct the body, feeling, perception, volitional formations, and consciousness; therefore they are called volitional formations" (SN XXII.79). 諸行既可包括主動的力量，也包括由它們産生的事物，這個意義的重要性，確立了它在佛陀的哲學觀中的奠基石作用。這是因爲，佛陀強調的是，兩種主動意義上的諸行——即十二因緣中的有動機的造作，以及第四蘊的業力動機——造就了被動意義上的諸行: “它們造作有爲的，因此被稱爲有動機的造作。它們造作的有爲事物是什麼
它們造作色、受、想、行、識; 因此它們被稱爲有動機的造作。”(SN XXII.79)
Though external inanimate things may arise from purely physical causes, the sankharas that make up our personal being — the five aggregates — are all products of the kammically active sankharas that we engaged in our previous lives. In the present life as well the five aggregates are constantly being maintained, refurbished, and extended by the volitional activity we engage in now, which again becomes a condition for future existence. Thus, the Buddha teaches, it was our own kammically formative sankharas that built up our present edifice of personal being, and it is our present formative sankharas that are now building up the edifices of personal being we will inhabit in our future lives. These edifices consist of nothing other than sankharas as conditioned things, the conditioned formations comprised in the five aggregates. 盡管外在的無活性的事物可以純粹從物理因緣中升起，構成我們個人存在的諸行 ——五蘊——則完全是我們在宿世生命中所作的具有業力活性的造作産物。此生的五蘊也同樣地被我們當下所作的有動機的活動不斷地維持、替補、延續，這些活動再複成爲將來的存在之緣。因此佛陀教導說，是我們自己的業力形成的諸行，建築了我們當前個人存在的結構，是我們當下的諸行，正在建造我們未來生命中將進住的個人存在的結構。這些結構由有爲的諸行組成，也就是，由有爲的造作形成的五蘊。
The most important fact to understand about sankharas, as conditioned formations, is that they are all impermanent: "Impermanent, alas, are formations." They are impermanent not only in the sense that in their gross manifestations they will eventually come to an end, but even more pointedly because at the subtle, subliminal level they are constantly undergoing rise and fall, forever coming into being and then, in a split second, breaking up and perishing: "Their very nature is to arise and vanish." For this reason the Buddha declares that all sankharas are suffering (sabbe sankhara dukkha) — suffering, however, not because they are all actually painful and stressful, but because they are stamped with the mark of transience. "Having arisen they then cease," and because they all cease they cannot provide stable happiness and security. 以有爲的造作來理解諸行，其中最重要的事實是，它們無一持久: 所謂“諸行無常”。在意義上，無常不僅指諸行的那些粗糙形體終究完結，更重要的是，它們在微妙、精深的層次上，連續不停地升起、落下，永遠出生，又在轉瞬間敗壞、消失: 所謂“是生滅法”。因此，佛陀宣稱諸“行”皆苦(sabbe sankhara dukkha)。不過，這並非是因爲它們本身痛苦、緊張，而是因爲它們具有不持久的特征，所謂“生滅滅已”; 由于它們都趨向止息，因此不能夠提供安穩的幸福。
To win complete release from suffering — not only from experiencing suffering, but from the unsatisfactoriness intrinsic to all conditioned existence — we must gain release from sankharas. And what lies beyond the sankharas is that which is not constructed, not put together, not compounded. This is Nibbana, accordingly called the Unconditioned — asankhata — the opposite of what is sankhata, a word which is the passive participle corresponding to sankhara. Nibbana is called the Unconditioned precisely because it”s a state that is neither itself a sankhara nor constructed by sankharas; a state described as visankhara, "devoid of formations," and as sabbasankhara-samatha, "the stilling of all formations." 爲了從苦中徹底解脫——不僅從苦的體驗，而且從一切有爲存在的不滿意屬性中解脫——我們必須從諸行中解脫。諸行之外者，是那非構造、非組建與非合成。這就是涅槃，相應地又稱“非行” (asankharas)，它與sankhata[被造作]——諸行的被動分詞——意義相反。涅槃之所以被稱爲非行，正是因爲這個狀態本身既非是一種“行”，也非由“行”造成; 它被描述爲“離行”( visankharas)，又被描述爲“一切行的寂止”( sabbasankhara-samatha)。
Thus, when we put the word sankhara under our microscope, we see compressed within it the entire worldview of the Dhamma. The active sankharas consisting in kammically active volitions perpetually create the sankhara of the five aggregates that constitute our being. As long as we continue to identify with the five aggregates (the…
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