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# 西方合論 2.11

西方合論 2.11

- **Language:** Classical Chinese

### [2.11](https://indike.org/pramana/in.bauddha.taisho.1976.2.11)

四、依因性者，一切眾生，皆有如是淨性。譬一精金，冶為釵釧及溺器等。金性是一，溺器者是器，具穢非金穢故；若加銷治，為種種玩好等物，金亦不易。生佛亦然，同一淨性，但以釵釧溺器，而有差別，非是性異。是故博地凡夫，十念即生者，以本淨故。阿彌陀佛，欲攝受是眾生，即攝受者，以眾生本淨故。如鏡中之光，不從磨得；生淨土者，非是行願及與念力所能成就。何以故？念行如鑪錘等，但能銷金，無別有金生故。

> Fourth, relying on the causal nature: All sentient beings possess this pure nature. It is like pure gold cast into hairpins, bracelets, or chamber pots. The nature of the gold is one; the chamber pot is merely a utensil whose filth belongs to the vessel, not the gold. If it is melted down and recast into various fine and pleasing articles, the gold remains unchanged. It is the same with sentient beings and the Buddhas: they share the same pure nature; the distinctions are merely like those between bracelets and chamber pots, not differences in their nature. Therefore, when ordinary mortals on this terrestrial plane attain rebirth in ten recitations, it is because of their fundamental purity. When Amitābha Buddha wishes to embrace these sentient beings and immediately does so, it is because sentient beings are fundamentally pure. It is like the brightness of a mirror, which is not produced by polishing; rebirth in the Pure Land is not brought about solely through vows, practices, and mindfulness power. Why is this? Mindfulness and practice are like the furnace and hammer: they merely melt the gold, but do not produce other gold.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.2.11) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1976.2.11](https://indike.org/pramana/in.bauddha.taisho.1976.2.11) · Pramāṇa
