雜阿含298經
緣行識者，云何為識？謂六識身：眼識身、耳識身、鼻識身、舌識身、身識身、意識身。
瑜伽師地論卷第九
眼識云何？謂於當來依止眼根了別色境識，所有福、非福、不動行所熏發種子識，及彼種子所生果識。如眼識，如是乃至意識應知亦爾。由所依及境界，所起了別差別應知。此於欲界具足六種，色界唯四，無色界唯一。
cakṣur-vijñānaṃ katamat / āyatyāṃ cakṣur-indriya-āśrayā yā rūpa prativijñaptir yat puṇya a-puṇya āneñjyaṃ paribhāvita-bīja-bhūtaṃ vijñānaṃ yac ca tad-bīja-samudbhūtaṃ / yathā cakṣur-vijñānam evaṃ śrotra-ghrāṇa-jihvā-kāya-mano-vijñānāni draṣṭavyāni / āśraya-viṣaya-kṛtaś ca eṣa prativijñapti-viśeṣo draṣṭavyaḥ / tat punaḥ kāma-avacaraṃ ṣaḍ-vidhaṃ / rūpa avacaraṃ catur-vidhaṃ / ārūpyāvacaram eka-vidham eva //
法蘊足論卷第十一
云何行緣識?
1)謂有一類，貪瞋癡俱生思為緣故，起貪瞋癡俱生諸識，是名行緣識。
2)復有一類，無貪無瞋無癡俱生思為緣故，起無貪無瞋無癡俱生諸識，是名行緣識。
3)復次眼及色為緣生眼識，此中眼是內有為行，色為外緣生眼識，是名行緣識。乃至意及法為緣生意識，此中意是內有為行，法為外緣生意識，是名行緣識。
4)復次《瓮喻經》中佛作是說：造福非福不動行已，有隨福非福不動識。
4.1)云何造非福行已有隨非福識？謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此三惡行名非福行。由此因緣，身壞命終墮於地獄，於彼起識，是名造非福行已有隨非福識。如說地獄，傍生、鬼界應知亦爾。
4.2)云何造福行已有隨福識？謂有一類，於人趣樂繫心悕求，彼作是念：願我當生人趣同分，與諸人眾同受快樂。因此悕求，造能感人趣身語意妙行。此三妙行名為福行。由此因緣，身壞命終生於人趣，於彼起識，是名造福行已有隨福識。
4.3)有不繫心悕求人樂，但由無明蔽動心故，造身語意三種妙行。此三妙行名為福行。由此因緣，身壞命終生於人趣，於彼起識，是名造福行已有隨福識。如說人趣，四大王眾天乃至他化自在天應知亦爾。
4.4)復有一類，於梵眾天繫心悕求，彼作是念：願我當生梵眾天眾同分中。因此悕求勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為福行。由此因緣，身壞命終生梵眾天眾同分中，於彼起識，是名造福行已有隨福識。
4.5)有不繫心悕求生彼，但由無明蔽動心故勤修加行，離欲惡不善法乃至命清淨，名為福行。由此因緣，身壞命終生梵眾天眾同分中，於彼起識，是名造福行已有隨福識。如說梵眾天，梵輔天乃至無想天應知亦爾。
5)云何造不動行已有隨不動識？
5.1)謂有一類，於空無邊處天繫心悕求，彼作是念：願我當生空無邊處天眾同分中。因此欣求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。由此因緣，身壞命終生空無邊處天眾同分中，於彼起識，是名造不動行已有隨不動識。
5.2)有不繫心悕求生彼，但由無明蔽動心故勤修加行，超諸色想乃至造心意業，名不動行。由此因緣，身壞命終生空無邊處天眾同分中，於彼起識，是名造不動行
已有隨不動識。如說空無邊處天，乃至非想非非想天應知亦爾。如是諸識，行為緣、行為依、行為建立
故，起等起、生等生、聚集出現，故名行緣識。
2. (saṃskārapratyayaṃ vijñānaṃ)
uddānaṃ /
hetuḥ pūrvaṃgamaṃ balaṃ saṃskārāḥ kumbhena /catuṣkaṃ //
uddānaṃ /
lobhaḥ alobhaḥ atha cakṣuḥ saṃskṛtaṃ kumbhopamena /
dvitīyaṃ catuṣkaṃ //
saṃskārapratyayaṃ (DhskD 5r3) vijñānaṃ katamad / āha / yatha tāval lobhasahajāṃ vedanāṃ pratītya lobhasahajasya vijñānasyābhinirvṛttir bhavati prādurbhāvaś ca dveṣasahajāṃ mohasahajāṃ vedanāṃ pratītya mohasahajasya vijñānasyābhinirvṛttir bhavati (DhskD 5r4) prādurbhāvaḥ / tad ucyate saṃskārapratyayaṃ vijñānaṃ /
api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / tatra cakṣuḥsaṃskṛtaṃ rūpāṇi ca bāhyaṃ pratyayaṃ cakṣurvijñānasya tad ucyate saṃskārapratyayaṃ vijnānaṃ / (DhskD 5r5) śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / tatra manaḥsaṃskṛtaṃ dharmāś ca bāhyaṃ pratyayaṃ manovijñānasya tad ucyate saṃskārapratyayaṃ vijñānaṃ /
api khalv evam uktaṃ bhagavatā kumbhopamesmin (DhskD 5r6) vyākaraṇe / tasya puṇyān saṃskārān abhisaṃskṛtya puṇyopagaṃ bhavati vijñānaṃ / apuṇyān āniṃjyān saṃskārān abhisaṃskṛtyāniṃjyopagaṃ bhavati vijñānaṃ /
katham apuṇyaṃ / āha / yathā khalv ihaikatyo rāgaparyavasthito (DhskD 5r7) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati vācā manasā duścaritaṃ carati / iti ye te akuśalāḥ kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā ima ucyante 'puṇyāḥ (DhskD 5r8) saṃskārāḥ / yad api taddhetos tatpratyayaṃ kāyasya bhedān narakeṣūpapadyate / tatra ca vijñānam abhinirvartayati / evam apuṇyān saṃskārān abhisaṃskṛtyāpuṇyopagaṃ vijñānaṃ bhavati /
yathā narakeṣu tiryakpreteṣu (DhskD 5r9) /
kathaṃ puṇyān abhisaṃskārān abhisaṃskṛtya puṇyopagaṃ bhavati vijñānaṃ / āha / yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacittaḥ / vistareṇa yāvat / tatra ca vijñānam abhinirvartayati / evaṃ (DhskD 5r10) puṇyān saṃskārān abhisaṃskṛtya puṇyopagaṃ bhavati vijñānaṃ /
yathā manuṣyasukhakānām evaṃ yāvat paranirmitavaśavartināṃ brahmakāyikānāṃ viviktaṃ kāmair viviktaṃ tatra ca vijñānam abhinirvartayati / (DhskD 5r11) (about 65-70 akṣaras illegible)
(DhskD 5v1) yāvad bṛhatphalānāṃ sarveṣu pratipratidhyānāni vaktavyāni /
katham āniṃjyān saṃskārān abhisaṃskṛtyāniṃjyopagaṃ bhavati vijñānaṃ / āha / yathā khalv ihaikatya ākāśānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacitto (DhskD 5v2) vistareṇa tatra ca vijñānam abhinirvartayati / evaṃ yāvan naivasaṃjñānāsaṃjñāyatanānām iti yāvad vijñānaṃ saṃskārān āgamya vistaraḥ //
