俱舍論記 1.196

1.196

「行名造作至皆行蘊攝」者，答：行名造作。思是業性，體是造作，與行相似，造作義強故為最勝。是故佛說：若能造作未來有漏有為果法，名行取蘊。故知造作是行。或證造作義強，如我所說，除四蘊外餘有為法皆行蘊攝。若不爾者，餘心所法及不相應，既非行蘊，復非色等，應非蘊攝。若非蘊攝，應非苦、集。若非苦、集，則不可說為苦應知、集應斷，然蘊諦攝。恐彼答言：非攝何失？有違聖教，如世尊說：若於一苦諦法，未為無間道達、未為解脫道證知，我說不能作苦邊際得無學果，未斷未滅。此據集諦，說亦如是。例同苦諦，應言若於一集諦法，未為無間道斷，未為解脫道證滅，我說不能作集邊際得無學果。苦邊際者，所謂涅槃，涅槃出苦名苦邊際。或苦盡處名苦邊際。說集邊際，準苦應知。由如是理，是故定應許除色、受、想、識四，餘有為行皆行蘊攝。問：若據造作、或約遷流，餘之四蘊亦名為行，何故行蘊獨得行名？解云：其餘四蘊雖亦名行，攝行少故，各受別名。行蘊攝行多故，故得行名。雖標總稱，即受別名，故《雜心》云「五陰雖是行，而一受行名。」

"Activity means producing ... are all subsumed under the saṃskāra-skandha": The answer is: Activity (saṃskāra) means producing. Volition (cetanā) is of the nature of karma, and its essence is producing; it resembles activity, and because its sense of producing is strong, it is paramount. Therefore, the Buddha taught: If it can produce future saṃskṛta fruit-dharmas that are sāsrava, it is called the upādāna-saṃskāra-skandha. Thus we know that producing is activity. Alternatively, this proves that its sense of producing is strong. As I have stated, with the exception of the other four skandhas, the remaining saṃskṛta dharmas are all subsumed under the saṃskāra-skandha. If it were not so, the remaining caittas and the cittaviprayukta-saṃskāras, being neither the saṃskāra-skandha nor rūpa and the like, would not be subsumed under any skandha. If they were not subsumed under any skandha, they would not be duḥkha or samudaya. If they were not duḥkha or samudaya, it could not be said that duḥkha should be known and samudaya should be abandoned; yet they are subsumed under the skandhas and truths. Lest they answer: What fault is there if they are not subsumed? [We reply that] this would contradict the noble teaching, as the World-Honoured One said: If with respect to even one dharma of the truth of duḥkha it has not been penetrated by the ānantarya-mārga and not directly known by the vimukti-mārga, I say that one cannot make an end of duḥkha and attain the fruit of an aśaikṣa, [because it is] not yet abandoned and not yet extinguished. What is said concerning the truth of samudaya is also like this. By analogy with the truth of duḥkha, one should say: If with respect to even one dharma of the truth of samudaya it has not been abandoned by the ānantarya-mārga and its cessation has not been realized by the vimukti-mārga, I say that one cannot make an end of samudaya and attain the fruit of an aśaikṣa. "The end of duḥkha" refers to nirvāṇa; nirvāṇa transcends duḥkha, so it is called the end of duḥkha. Alternatively, the place where duḥkha is exhausted is called the end of duḥkha. The statement on the end of samudaya should be understood by analogy with duḥkha. By such reasoning, one must definitely accept that, apart from the four—rūpa, vedanā, saṃjñā, and vijñāna—the remaining saṃskṛta activities are all subsumed under the saṃskāra-skandha. Question: If based on producing or with reference to flux, the other four skandhas are also called activities; why then does the saṃskāra-skandha alone receive the name of activity? The explanation is: Although the other four skandhas are also called activities, because they subsume few activities, each receives a distinct name. Because the saṃskāra-skandha subsumes many activities, it receives the name of activity. Although marked by a general designation, it immediately receives a specific name; thus the Saṃyuktābhidharmahṛdaya says: "Although the five skandhas are all activities, only one receives the name of activity."