二十行相

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二十行相巴利语vīsatiākāra)缘起法的二十种分类组合方式、状态(mode)。包括:1、过去五因;2、现在五果;3、现在五因;4、未来五果。如是共有二十行相

概述

  • 1、过去五因:过去的无明、行、爱、取、有;
  • 2、现在五果:现在的识、名色、六处、触、受;
  • 3、现在五因:现在的无明、行、爱、取、有;
  • 4、未来五果:未来的识、名色、六处、触、受。[1]
  • 当心中的无明还未断除时,爱与取就还会生起;而每当爱与取发生时,它们都是以无明为根本及与它俱行(一起发生)。再者,“行”与“有”二词都是指同一种究竟法,即:造业之思。因此,每当提及其中一词时,另一者也已包括在内。[3]
  • 在二十行相当中并没有个别列出生与老死,因为它们是名色法之相,而不是究竟法。它们所代表的究竟法是从识至受这五个缘起支。[4]

经藏语源

《小部·无碍解道一·大品第一·智论》第四章

  • 缘摄受智之第五法
47. Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā idhupapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā. Itime catusaṅkhepe tayo addhe tisandhiṃ vīsatiyā ākārehi paṭiccasamuppādaṃ jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ ’’ .
于过去的业有,愚痴是无明,努力是诸行,欲求是贪爱,接近是执取,思是有。此五法是过去的业有,是现在结生之缘。

现在的结生为识,入胎是名色,净色是处,接触是触,感受是受。此五法是现在的生有,是过去所造之业的缘。

现在已成熟的诸处,愚痴是无明,努力是诸行,欲求是贪爱,接近是执取,思是有。此五法是现在的业有,是未来结生的缘。

未来的结生是识,入胎是名色,净色是处,接触是触,感受是受。此五法是未来的生有,是现在所造之业的缘。

如是知见、认知、通达四重、三时三连结二十行相缘起法。此依所知之义为智,依了知之义为慧,故说:“缘摄受之慧是法所依智。”

参见条目

注释与引用

  1. 菩提尊者英语编译《A Comprehensive Manual of Abhidhamma》中:There are twenty modes, three connections, and four groups.
  2. 叶钧中译《摄阿毘达摩义论》·第八 摄缘分别品
  3. 菩提尊者英语编译《A Comprehensive Manual of Abhidhamma》:When ignorance remains unabandoned in the mind, then craving and clinging are bound to arise; and whenever craving and clinging occur, they are rooted in and accompanied by ignorance.
  4. 菩提尊者英语编译《A Comprehensive Manual of Abhidhamma》:Birth and decay-and-death are not enumerated separately among the twenty modes because they are characteristics of mind and matter, not ultimate realities. The ultimates which they qualify are the five factors from consciousness to feeling.