宗鏡錄 47.25

47.25

答。一由主故。有殊勝能。名之為主。二由近故。能近生心。及心所故。三由遍故。不唯心所。亦能生心故。四由續故。常相續有。境識不爾故。境體雖能生心。心所。以非主故。又非近故。偏闕二義。不名為勝。心雖是主。近生心所。不能生心。不自在故。非遍也。偏闕一義。故非勝。境識皆不續。識。有境生故。俱闕續義。非得勝名。唯根獨勝。

Answer: First, because of its mastery: possessing a preeminent capacity, it is called master. Second, because of its proximity: it is able to directly produce the mind and mental factors. Third, because of its universality: not only mental factors, it can also produce the mind. Fourth, because of its continuity: it exists in constant continuity, whereas the object and consciousness do not. Although the substance of the object can produce the mind and mental factors, because it is not the master and also not proximate, it specifically lacks these two meanings and is not called superior. Although the mind is the master and proximately produces mental factors, it cannot produce the mind; because it lacks autonomy, it is not universal; specifically lacking one meaning, it is therefore not superior. The object and consciousness are both non-continuous; consciousness arises only when there is an object; both lacking the meaning of continuity, neither attains the name of superior. Thus the sense faculty alone is superior.