[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 72.3 # 宗鏡錄 72.3 宗鏡錄 72.3 - **Language:** Classical Chinese ### [72.3](https://indike.org/pramana/in.bauddha.taisho.2016.72.3) 答。廣有十五依處。略有三依。旦十五依處者。一語依處。二領受依處。三習氣依處。四有潤依處。五無間滅依處。六境界依處。七根依處。八作用依處。九士用依處。十真實見依處。十一隨順依處。十二善功能依處。十三和合依處。十四障礙依處。十五不障礙依處。百法鈔。與十五依處配十因。一語依處者。即以法名想三為語因。所言法者。即一切法。為有此所詮諸法故。便能令諸有情內心起想。想像此等所詮諸法已。次方安立其名。內心安立名。後方能發語。即法名想三為先。是能起。方起得所起之語。即語依處。立隨說因。二領受依處者。領謂頌納。受通五受。五受皆以領納為性。即領受依處。立觀待因。觀者。對義。待者。藉義。即能所相對藉以立其因。三習氣依處者。所謂內外一種子。未來熟位。未經被潤已前。此名習氣依處。即依此未潤種上。立。為牽引因。且內種者。如第八識中有無量種子。若有漏種子。未被愛取水潤已前。雖未便生現行。然此種上。且有能牽引生當起現行果子功能。即以此種子。名牽引因。四有潤依處。為前習氣依處種子。若曾被潤已去。雖未便生現行。然且潤了。即此有潤種子。能與後近現行果為依處。前習氣依處。約內外種未被潤者。今有潤依處。即約內外種曾被潤已去說。即有潤依處。立生起因。五無間滅依處者。即心心所法等無間緣。謂前滅心心所為緣。緣者。是開避導引功能。即前滅為緣。能與後念一聚心心所為依處。其後念心心所。依他前念為緣處生。故名無間滅依處。即無間滅依處。立攝受因。此一因寬。自下六種依處。皆是攝受因攝。六境界依處者。即是一切所緣緣境。為此一切所緣。緣境。能與一切能緣。心心所為依憑起。處故。以心不孤起。託境方生。亦一攝受因。七根依處者。即內六處。謂五色根及意根。成六。即此六根。是八識心所心所依之處。前無間滅依處。即取八識前念功能為依處。引後念令生。今此根依處。即取現在五色根及第七意。名根依處。亦立攝受因。八作用依處者。 > Answer: Broadly there are fifteen grounds of reliance, and briefly there are three reliances. As for the fifteen grounds of reliance: first, the ground of reliance of speech; second, the ground of reliance of reception; third, the ground of reliance of habit energy; fourth, the ground of reliance of being moistened; fifth, the ground of reliance of immediate cessation; sixth, the ground of reliance of sense objects; seventh, the ground of reliance of faculties; eighth, the ground of reliance of action; ninth, the ground of reliance of human effort; tenth, the ground of reliance of true seeing; eleventh, the ground of reliance of conformity; twelfth, the ground of reliance of virtuous capability; thirteenth, the ground of reliance of combination; fourteenth, the ground of reliance of obstruction; and fifteenth, the ground of reliance of non-obstruction. The Baifa chao matches the fifteen grounds of reliance with the ten causes. First, the ground of reliance of speech takes dharmas, names, and concepts as the cause of speech. What is meant by dharmas is all dharmas: because there are these dharmas to be explained, they can cause the internal minds of sentient beings to give rise to concepts. Having conceptualized these dharmas to be explained, one subsequently establishes their names. After names are established in the internal mind, speech can then be produced. Thus, the three—dharmas, names, and concepts—come first and are the producers, and only then is the produced speech able to arise. Relying on this ground of reliance of speech, the discursive cause is established. Second, the ground of reliance of reception: 'receiving' means accepting and taking in; 'reception' extends to the five feelings, and the five feelings all have receiving and taking in as their nature. Relying on this ground of reliance of reception, the dependent cause is established. 'Observing' means facing; 'depending' means relying upon. That is, the producer and produced face and rely upon each other to establish the cause. Third, the ground of reliance of habit energy: this refers to internal and external seeds in the state of future maturation before they have been moistened. This is called the ground of reliance of habit energy. Established upon these unmoistened seeds, it is the pulling cause. As for internal seeds, for instance, within the eighth consciousness there are limitless seeds; before defiled seeds have been moistened by the water of craving and grasping, although they do not immediately produce actual manifestation, there is nonetheless upon these seeds the function of pulling and generating the fruits of actual manifestation that will arise in the future. It is based on these seeds that it is named the pulling cause. Fourth, the ground of reliance of being moistened: regarding the seeds of the aforementioned ground of reliance of habit energy, once they have been moistened, although they do not immediately produce actual manifestation, they are nevertheless already moistened. These moistened seeds can serve as the ground of reliance for the subsequent proximate fruit of actual manifestation. The former ground of reliance of habit energy was spoken in terms of internal and external seeds that have not yet been moistened; this ground of reliance of being moistened is spoken in terms of internal and external seeds that have already been moistened. Based on the ground of reliance of being moistened, the generative cause is established. Fifth, the ground of reliance of immediate cessation: this is the immediately antecedent condition among the citta and caitta dharmas. That is, the preceding cessation of citta and caitta serves as the condition. 'Condition' means the function of opening, avoiding, and guiding. That is, the preceding cessation acts as the condition, able to serve as the ground of reliance for the subsequent moment's aggregate of citta and caitta. The subsequent moment's citta and caitta arise by relying on that preceding moment's condition; hence it is named the ground of reliance of immediate cessation. Based on this ground of reliance of immediate cessation, the receptive cause is established. This one cause is broad: the six kinds of grounds of reliance from here downward are all subsumed under the receptive cause. Sixth, the ground of reliance of sense objects: this is the object-condition of all objective realms. Because all these object-conditions and objective realms can serve as the place of support and arising for all the cognizing citta and caittas. Because the mind does not arise in isolation, but only arises by relying on objects, this is also a receptive cause. Seventh, the ground of reliance of faculties: this refers to the six internal bases, namely the five material faculties and the mental faculty, making six. These six faculties are the places upon which the eight consciousnesses and mental factors depend. The former ground of reliance of immediate cessation took the function of the preceding moment of the eight consciousnesses as the ground of reliance to induce the subsequent moment to arise; now, this ground of reliance of faculties takes the present five material faculties and the seventh mind \[as its referents\], and is named the ground of reliance of faculties, also establishing the receptive cause. Eighth, the ground of reliance of action: > — English (machine translation) (machine translation) - [Previous: 72.2](https://indike.org/pramana/in.bauddha.taisho.2016.72.2) - [Next: 72.4](https://indike.org/pramana/in.bauddha.taisho.2016.72.4) - [Up: 72](https://indike.org/pramana/in.bauddha.taisho.2016.72) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.72.3](https://indike.org/pramana/in.bauddha.taisho.2016.72.3) · Pramāṇa