..续本文上一页e conditioned things they construct
They construct the body, feeling, perception, volitional formations, and consciousness; therefore they are called volitional formations" (SN XXII.79). 诸行既可包括主动的力量，也包括由它们产生的事物，这个意义的重要性，确立了它在佛陀的哲学观中的奠基石作用。这是因为，佛陀强调的是，两种主动意义上的诸行——即十二因缘中的有动机的造作，以及第四蕴的业力动机——造就了被动意义上的诸行: “它们造作有为的，因此被称为有动机的造作。它们造作的有为事物是什么
它们造作色、受、想、行、识; 因此它们被称为有动机的造作。”(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. 尽管外在的无活性的事物可以纯粹从物理因缘中升起，构成我们个人存在的诸行 ——五蕴——则完全是我们在宿世生命中所作的具有业力活性的造作产物。此生的五蕴也同样地被我们当下所作的有动机的活动不断地维持、替补、延续，这些活动再复成为将来的存在之缘。因此佛陀教导说，是我们自己的业力形成的诸行，建筑了我们当前个人存在的结构，是我们当下的诸行，正在建造我们未来生命中将进住的个人存在的结构。这些结构由有为的诸行组成，也就是，由有为的造作形成的五蕴。
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. 以有为的造作来理解诸行，其中最重要的事实是，它们无一持久: 所谓“诸行无常”。在意义上，无常不仅指诸行的那些粗糙形体终究完结，更重要的是，它们在微妙、精深的层次上，连续不停地升起、落下，永远出生，又在转瞬间败坏、消失: 所谓“是生灭法”。因此，佛陀宣称诸“行”皆苦(sabbe sankhara dukkha)。不过，这并非是因为它们本身痛苦、紧张，而是因为它们具有不持久的特征，所谓“生灭灭已”; 由于它们都趋向止息，因此不能够提供安稳的幸福。
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." 为了从苦中彻底解脱——不仅从苦的体验，而且从一切有为存在的不满意属性中解脱——我们必须从诸行中解脱。诸行之外者，是那非构造、非组建与非合成。这就是涅槃，相应地又称“非行” (asankharas)，它与sankhata[被造作]——诸行的被动分词——意义相反。涅槃之所以被称为非行，正是因为这个状态本身既非是一种“行”，也非由“行”造成; 它被描述为“离行”( visankharas)，又被描述为“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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