[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) › 55.27 # 宗鏡錄 55.27 宗鏡錄 55.27 - **Language:** Classical Chinese ### [55.27](https://indike.org/pramana/in.bauddha.taisho.2016.55.27) 答。以心為主。四大等無自體故。互無力用。因心而有。故稱為主。遺教經云。此五根者。心為其主。此明託胎之始。心在諸根之初。名之為主。然雖一期為主。亦不定故。台教明。其心不能控制諸根。心為受總門。若身病時。心亦隨病。寧得是主耶。或時更互論主。如地具四微則鈍。為水所制。水有三微。為火所制。火但二微。為風所制。風有一微。為心所制。心無有微。故得為主。復為四大所惱。主義不成。故無正主。又若四大各守其性者。地守堅性不應動。水守濕性不應波。火守熱性不應焰。風守動性不應持。失本性故。則是不實。不實故空。請觀音經云。地無堅性。水性不住。火從緣生。風性無礙。一一皆入如實之際。又心亦不定。善惡互奪強熟業牽。識論云。心意識。一法異名。對數名心。能生名意。分別名識。又前起為心。次起為意。後了為識。或此世心雖行善。先世惡業熟。既與時合。即受惡報。故為熟業所牽。或一生心雖行惡。臨終時善心猛盛。即隨善上昇。故為強業所牽。以知世間無一法定有自體。但隨緣轉。念念不可得故。不可定執一門。而生取捨。既一一法無體用。不自在。念念不可得。則悉入如實之際。於實際中。名義俱息。如四眼入佛眼。十智入實智。皆失名字。如物投蜜。似川會海。一一異味。無不甘鹹。如萬法歸宗鏡之中。同遵一道。 > Answer: Citta serves as the master. Because the four great elements and the rest have no self-nature, they mutually lack efficacy; existing because of citta, it is therefore called the master. The Sutra of the Buddha's Last Teaching says: "Among these five faculties, citta is their master." This explains that at the inception of entering the womb, citta precedes all the faculties, and is therefore called the master. However, although it is the master for a single period, it is not fixed. The Tiantai teaching clarifies that this citta cannot control the various faculties. Citta is the general gateway of reception: when the body is ill, citta is also ill along with it; how could it be the master? Or, at times, mastery is discussed reciprocally: for example, earth possesses four subtle atoms and is thus dull, being controlled by water; water possesses three subtle atoms, being controlled by fire; fire possesses only two subtle atoms, being controlled by wind; wind possesses one subtle atom, being controlled by citta; citta possesses no subtle atoms, and therefore can be the master. Yet it is in turn afflicted by the four great elements, so its role as master is not established; thus there is no definitive master. Furthermore, if the four great elements were each to maintain their own nature, earth maintaining the nature of solidity should not move; water maintaining the nature of moisture should not form waves; fire maintaining the nature of heat should not form flames; wind maintaining the nature of motility should not uphold anything. Because they lose their fundamental nature, they are not real; because they are not real, they are empty. The Qing Guanyin Jing states: "Earth has no solid nature; the nature of water does not abide; fire arises from conditions; the nature of wind is unobstructed. Each and every one enters the limit of reality (bhūtakoṭi)." Moreover, citta is also not fixed: good and evil mutually displace one another, drawn by karma that is strong or karma that is mature. The Vijñaptimātratāsiddhiśāstra says: "Citta, manas, and vijñāna are different names for one single dharma: in relation to mental factors it is called citta, as that which can generate it is called manas, and through discernment it is called vijñāna." Furthermore, arising first it is citta, arising next it is manas, and discerning afterward it is vijñāna. Or, although the mind in this life performs good, if unwholesome karma from past lives has ripened, once it coincides with the time, one immediately receives an unwholesome retribution; thus one is drawn by mature karma. Or, although the mind during an entire lifetime has performed evil, if at the time of death a good mind is vehement, one immediately ascends in accordance with the good; thus one is drawn by strong karma. From this it is known that among worldly phenomena, not a single dharma definitely possesses an intrinsic nature; they merely turn in accordance with conditions, and cannot be grasped from moment to moment. Therefore, one must not fixate upon a single gate and produce grasping and rejecting. Since each and every dharma has neither substance nor function, lacks autonomy, and cannot be grasped from moment to moment, all completely enter the limit of reality. Within the limit of reality, both names and meanings entirely cease. Just as the four eyes enter the Buddha-eye and the ten knowledges enter the knowledge of reality, they all lose their designations. Like things thrown into honey, or rivers joining the sea, their diverse individual tastes never fail to be sweet or salty. Just as the ten thousand dharmas return into the mirror of the source, they together follow the one path. > — English (machine translation) (machine translation) - [Previous: 55.26](https://indike.org/pramana/in.bauddha.taisho.2016.55.26) - [Next: 55.28](https://indike.org/pramana/in.bauddha.taisho.2016.55.28) - [Up: 55](https://indike.org/pramana/in.bauddha.taisho.2016.55) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.55.27](https://indike.org/pramana/in.bauddha.taisho.2016.55.27) · Pramāṇa