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# 宗鏡錄 19.11

宗鏡錄 19.11

- **Language:** Classical Chinese

### [19.11](https://indike.org/pramana/in.bauddha.taisho.2016.19.11)

答。十升合成一斗。既無其升時。將何作斗。故知無升即無斗。有升即有斗。今舉升即斗。斗升之外。無別升斗也。如龜毛兔角。不可得也。初心即成佛。成外無別修。其相如虛空故。是故初心成佛者。非謂不具諸功德。如經說。普莊嚴童子。一生得聞善熏習。二生成其解行。三生得入果海。同一緣起。而此三生。只在一念。猶如遠行。到在初步。然此初步之到。非謂無於後步。明。此童子得入果海。非不久植善根。

> Answer: "Ten pints combine to form one peck. Since when there is no pint, with what would one make a peck? Thus we know that without the pint there is no peck, and with the pint there is the peck. Now, raising the pint is itself the peck; outside the peck and pint, there is no other pint or peck—like a turtle's hair or a rabbit's horn, they cannot be obtained. The initial mind immediately achieves buddhahood; outside of this achievement, there is no separate cultivation, because its characteristic is like space. Therefore, that the initial mind achieves buddhahood does not mean that it does not possess all merits. As the sūtra states: the youth Samantālaṃkāra in one lifetime heard good habituations, in a second lifetime accomplished their understanding and practice, and in a third lifetime entered the ocean of fruits—all belonging to the same conditioned arising. Yet these three lifetimes are only in a single thought-moment. It is like traveling far: the arrival is in the first step. However, the arrival of this first step does not mean there are no subsequent steps. This clarifies that this youth's entry into the fruit-ocean was not without having planted good roots for a long time."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.19.11) — English, machine translation

## Linked texts (1)

- [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976.7.13) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.19.11](https://indike.org/pramana/in.bauddha.taisho.2016.19.11) · Pramāṇa
