雜阿含298經
緣識名色者，云何名？謂四無色陰：受陰、想陰、行陰、識陰。云何色？謂：四大、四大所造色，是名為色。此色及前所說名，是為名色。
瑜伽師地論卷第九
受蘊云何？謂一切領納種類。想蘊云何？謂一切了像種類。行蘊云何？謂一切心所造作意業種類。識蘊云何？謂一切了別種類。如是諸蘊皆通三界。四大種云何？謂地、水、火、風界。此皆通二界。四大種所造色云何？謂十色處及法處所攝色。欲界具十及法處所攝假色；色界有八及法處所攝色，然非一切。此亦二種：謂識種子所攝受種子名色，及於彼所生果名色。
vedanā-skandhaḥ katamaḥ / anubhava-jātiḥ sarvā / sa ca trai-dhātuka-avacaraḥ / saṃjñā-skandhaḥ katamaḥ / saṃjānanā-jātiḥ sarvā / saṃskāra-skandhaḥ katamaḥ /citta abhisaṃskāra-manas-karma-jātiḥ / vijñāna-skandhaḥ katamaḥ / vijānanā-jātiḥ sarvā / ete api skandhās trai-dhātuka avacarā draṣṭavyāḥ //catvāri mahā-bhūtāni katamāni / pṛthivī-dhātur ab-dhātus tejo-dhātur vāyu-dhātuḥ / te api dhātu-dvaye / catvāri mahā-bhūtāny upādāya / rūpaṃ katamat / daśa-rūpīṇy āyatanāni / dharma āyatana-paryāpannaṃ ca rūpaṃ daśa kāma-avacarāṇi prajñapti-patitaṃ ca dharma āyatana-rūpaṃ aṣṭau rūpa-avacarāṇi dharma-āyatana-paryāpannaṃ ca / sarvaṃ tad api dvi-vidhaṃ / vijñāna-bīja-parigṛhīta-bīja-bhūtaṃ ca tad-a-nirvarttita-phala-bhūtaṃ ca //
法蘊足論卷第十一
云何識緣名色？
1)謂有一類，貪瞋癡俱生識為緣故，起貪瞋癡俱生身業語業，名為色；即彼所生受想行識，名為名，是名識緣名色。
2)復有一類，無貪無瞋無癡俱生識為緣故，起無貪無瞋無癡俱生身業語業，名為色；即彼所生受想行識，名為名，是名識緣名色。
3)復次《教誨那地迦經》中佛作是說：若那地迦所愛親友變壞離散，便生愁歎苦憂擾惱。此愁俱生識為緣故，起愁俱生身業語業，名為色；即彼所生受想行識，名為名，是名識緣名色。
4)復次《教誨頗勒窶那經》中佛作是說：頗勒窶那！識為食故，後有生起。此識云何，謂健達縛最後心。心意識增長堅住，未斷未遍知、未滅未變吐，此識無間於母胎中與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名，是名識緣名色。
5)復次《教誨莎底經》中佛作是說：三事和合，入母胎藏。云何為三？謂父母和合俱起染心，其母是時調適，及健達縛正現在前，如是三事和合，入母胎藏。此中健達縛最後心意識增長堅住，未斷未遍知、未滅未變吐。
此識無間入母胎藏，此所託胎，名為色；即彼所生受想行識，名為名，是名識緣名色。
6)復次《大因緣經》中尊者慶喜問佛：名色為有緣不？佛言：有緣，此緣謂識。佛告慶喜：識若不入母胎藏
者，名色得成羯剌藍不？阿難陀曰：不也。世尊！識若不入母胎藏者，名色得生此界中不？不也。世尊！識若初時已斷壞者，後時名色得增長不？不也。世尊！識若全無，為可施設有名色不？不也。世尊！是故慶喜！一切名色，皆識為緣，是名識緣名色。如是名色，識為緣、識為依、識為建立故，起等起、生等生、聚集出現，故名識緣名色。
3. (vijñānapratyayam nāmarūpaṃ)
lobhasahajaṃ vijñānam alobhasahajaṃ tathā
nādikaphalgunavādaṃ (DhskD 5v3) svātir ānanda eva ca /
uddānaṃ //
vijñānapratyayaṃ nāmarūpaṃ katarad / āha / yathā tāval lobhasahajaṃ vijñānaṃ pratītya lobhasahajasya kāyakarmavākkarmaṇo 'bhinirvṛttir bhavati prādurbhāvaś ca lobhasahajā (DhskD 5v4) vividhā utpadyante rūpi vikṛtaṃ / ya idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānam idaṃ nāmasya vijñānapratyayaṃ nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /
evaṃ lobhasahajaṃ (DhskD 5v5) mohasahajaṃ viparyayeṇa śuklapakṣeṣv alobhasahajam amohasahajaṃ vaktavyaṃ /
api khalv evam uktaṃ bhagavatā nādikāvavādavyākaraṇe /
priyāṇāṃ nādika jñātīnāṃ vipariṇāmānyathībhāvād (DhskD 5v6) utpadyante śokāḥ paridevā duḥkhadaurmanasyopāyāsāḥ /
ity etac chokasahajaṃ vijñānaṃ pratītya śokasahajasya kāyavākkarmaṇo 'bhinirvṛttir bhavati prādurbhāvaḥ / yad idaṃ rūpasya tajjā (DhskD 5v7) vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmasya vijñānaṃ vijñānasya pratyayaṃ nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /
api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe /
vijnānaṃ (DhskD 5v8) phalguna āhāraṃ yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /
tat katarad vijñānaṃ / āha / yat tad gandharvasya caramaṃ cittaṃ manovijñānaṃ ācitam upacitaṃ pratiṣṭhitam aprahatam aparijñātaṃ (DhskD 5v9) anirodhitam aśāntīkṛtaṃ / yasya vijñānasya samanantaraṃ mātuḥ kukṣau kalalātmabhāvo 'bhisaṃmūrcchati / kalalam ātmabhāvaṃ abhisaṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ (DhskD 5v10) vijñānam idaṃ nāmasya vijñānapratyayaṃ nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /
asti khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya /
trayāṇāṃ bhikṣavaḥ (DhskD 6r1) sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati / katameṣāṃ trayāṇāṃ / iha bhikṣavo mātāpitarau raktau bhavataḥ sannipatitau mātā ca kalyā bhavati ṛtumatī gandharvaś ca pratyupasthito (DhskD 6r2) bhavati / imeṣāṃ bhikṣavas trayāṇāṃ sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati /
iti yat tad garbhasya caramaṃ cittaṃ manovijñānaṃ vistareṇa yāvad vijñānapratyayayaṃ (DhskD 6r3) nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /
asti khalv evam uktaṃ bhagavatā mahānidānaparyāye vyākaraṇe āyuṣmate ānandāya /
asti pratyayam ānanda nāmarūpaṃ / (DhskD 6r4) pṛṣṭe sati astīty asya vacanīyaṃ / kiṃpratyayaṃ ānanda nāmarūpaṃ / vijñānapratyayam iti syād vacanīyaṃ /
vijñānapratyayaṃ ānanda nāmarūpaṃ / iti mayā yad uktam (DhskD 6r5) idaṃ me tat pratyuktaṃ / vijñānaṃ ced ānanda mātuḥ kukṣau nāvakramiṣyad api nu nāmarūpaṃ kalalatvaṃ hi saṃmurcchiṣyat* / no bhadanta / vijñānaṃ ced ānanda mātuḥ kukṣau nāvakramitvā punar na vyutkramiṣyat* (DhskD 6r6) api nu nāmarūpaṃ imaṃ dhātum āgamiṣyan / no bhadanta / vijñānaṃ ced ānandādāv eva daḥram asya taruṇasya kumārakasya ucchidyeta vinaśyeta na bhaveta api nu nāmarūpaṃ virūḍhiṃ (DhskD 6r7) vaipulyatām āpadyeta / no bhadanta / sarvaśo vā punaḥ sarvaśa ānanda vijñāne asati na nāmarūpaṃ prajñāyeta / no bhadanta / tasmād dhi ānanda etan nidānam eṣa hetuḥ eṣa pratyayo nāmarūpasya (DhskD 6r8) yad uta vijñānaṃ / vijñānapratyayam ānanda nāmarūpam / iti mayā yad uktam idaṃ me tat pratyuktaṃ //
法蘊足論卷第十一
云何名色緣識？
1)謂眼色為緣生眼識。此中眼及色，名為色；即彼所生受想行識，名為名。於中作意等能助生眼識，是名名色緣識。乃至意法為緣生意識，此中諸意識所了色，名為色；即彼所生受想行識，名為名。於中作意等能助生意識，是名名色緣識。
2)復次《教誨頗勒窶那經》中佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛。廣說乃至與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣起俱生識，是名名色緣識。
3)復次《教誨莎底經》中佛作是說：三事和合入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣起俱生識，是名名色緣識。
4)復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此中身語惡行，名為色；意惡行，名為名。由此惡行名色為緣，身壞命終墮於地獄，於彼起識，是名名色緣識。如說地獄，傍生、鬼界應知亦爾。
5)復有一類，於人趣樂繫心悕求，因此悕求造能感人趣身語意妙行。此中身語妙行，名為色；意妙行，名為名。由此妙行名色為緣，身壞命終生於人趣，於彼起識，是名名色緣識。
6)有不繫心希求人樂，但由無明蔽動心故，造身語意三種妙行。此中身語妙行，名為色；意妙行，名為名。由此妙行名色為緣，身壞命終生於人趣，於彼起識，是名名色緣識。如說人趣，四大王眾天乃至他化自在天應知亦爾。
7)復有一類，於梵眾天繫心希求，因此希求勤修加行，離欲惡不善法乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為色；即彼所生受想行識，名為名。由此為緣，身壞命終生梵眾天眾同分中，於彼起識，是名名色緣識。如說梵眾天，梵輔天乃至非想非非想處，隨其所應當知亦爾。
8)復次《大因緣經》中尊者慶喜問佛：諸識為有緣不？佛言：有緣，此謂名色。佛告慶喜：若無名色，諸識轉不？阿難陀曰：不也。世尊！若無名色為所依止，後世所受生老死識為得生不？不也。世尊！若諸名色都無所有，為可施設有諸識不？不也。世尊！是故慶喜！諸識皆以名色為緣，是名名色緣識。如是諸識，名色為緣、名色為依、名色為建立故，起等起、生等生、聚集出現，故名名色緣識。
4. (nāmarūpapratyayaṃ vijñānaṃ)
uddānaṃ //
dvayapratyayāt* vijñānaṃ phalgunaḥ svātir eva ca
rāgajaṃ dveṣamohaś ca ānando bhavati + +
(DhskD 6r9) nāmarūpapratyayaṃ vijñānaṃ katarad / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / tatra yac cakṣur yāni ca rūpāṇi idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmarūpasya (DhskD 6r10) manasikāraṃ nāmapratyayasya manovijñānasya / tad ucyate nāmarūpapratyayaṃ manovijñānaṃ /
evaṃ śrotraṃ ghrāṇaṃ jihvāṃ kāyaṃ /
manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / (DhskD 6v1) tatra ye rūpiṇo manovijñeyā dharmā idaṃ rūpasya tajjā vedanā saṃjñā saṃskārāḥ tajjaṃ vijñānaṃ / idaṃ nāmarūpasya tajjaṃ manasikāraṃ nāmapratyayasya manovijñānasya / tad ucyate nāmarūpapratyayaṃ manovijñānam /
api (DhskD 6v2) khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijñānaṃ phalgunāhāraṃ yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /
tat katarad vijñānaṃ / āha / yat tad gandharvasya caramaṃ cittaṃ vistareṇa yāvad (DhskD 6v3) yasya gandharvasya samanantaraṃ mātuḥ kukṣau kalalam ātmabhāvaṃ saṃmūrcchati / kalalam ātmabhāvaṃ saṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ idaṃ nāmasya / ity etad ayoniśomanasikārasahajaṃ (DhskD 6v4) nāmarūpaṃ pratītya mātuḥ kukṣau vijñānasyābhinirvṛttir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ vijñānaṃ /
api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya /
trayāṇāṃ bhikṣavaḥ sannipātān (DhskD 6v5) mātuḥ kukṣau garbhasyāvakrāntir bhavati / vistareṇa yāvad / ity evam ayoniśomanasikāreṇa sahajaṃ nāmarūpaṃ pratītya mātuḥ kukṣau vijñānasyāvakrāntir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ (DhskD 6v6) vinjñānaṃ /
api khalv evam uktaṃ bhagavatā mahānidānaparyāye /
vistareṇa yāvad / vijñānaṃ ced ānanda nāmarūpapratiṣṭhāṃ na labheta tathāpratiṣṭhite vijñāne anatirūḍhe + + + + + (DhskD 6v7) bhavasamudayasamutthāpakaṃ jātijarāmaraṇam abhinirvarteta / no bhadanta / sarvaśo vā punar ānanda nāmarūpe asati api nu vijñānaṃ prajñāyeta / no bhadanta / tasmād ānanda (DhskD 6v8) etan nidānaṃ vistareṇa yathā pūrvoktaṃ /
