樂邦文類 1.137

1.137

大勢至法王子，與其同倫五十二菩薩，即從座起，頂禮佛足而白佛言：「我憶往昔恒河沙劫，有佛出世，名無量光。十二如來相繼一劫，其最後佛名超日月光，彼佛教我念佛三昧。譬如有人一專為憶、一人專忘。如是二人，若逢不逢、或見非見，二人相憶，二憶念深。如是乃至從生至生，同於形影不相乖異。十方如來憐念眾生，如母憶子。若子逃逝，雖憶何為？子若憶母如母憶時，母子歷生不相違遠。若眾生心憶佛念佛，現前當來必定見佛，去佛不遠，不假方便自得心開，如染香人身有香氣，此則名曰香光莊嚴。我本因地，以念佛心入無生忍。今於此界，攝念佛人歸於淨土。佛問圓通，我無選擇，都攝六根，淨念相繼，得三摩提，斯為第一。」

The Dharma Prince Mahāsthāmaprāpta, together with the fifty-two bodhisattvas who were his peers, then arose from their seats, prostrated at the Buddha's feet, and addressed the Buddha, saying: 'I recall in the past, kalpas ago as numerous as the sands of the Ganges, there was a Buddha who appeared in the world named Amitaprabha. Twelve Tathāgatas followed in succession in one kalpa, the last Buddha being named Prabhāsottama. That Buddha taught me the buddha-mindfulness samādhi. Suppose there are two people: one single-mindedly remembers, while the other single-mindedly forgets. If these two people meet, it is as though they do not meet; if they see each other, it is as though they do not see each other. If both remember each other, their mutual recollection becomes deep. In this way, from life to life, they are like a form and its shadow, never parting. The Tathāgatas of the ten directions pity and care for sentient beings like a mother remembering her child. If the child runs away, of what use is her remembering? If the child remembers the mother just as the mother remembers the child, mother and child through successive lives will not be estranged. If the minds of sentient beings remember the Buddha and are mindful of the Buddha, they will certainly see the Buddha in the present or in the future; not far from the Buddha, without relying on expedients, their minds will open of themselves. Just as one scented by incense has fragrance upon his body, this is called adornment with fragrance and light. Originally in my causal ground, through the mind of buddha-mindfulness I entered the forbearance of the non-arising of dharmas. Now in this world, I gather those who practice buddha-mindfulness to return to the Pure Land. The Buddha asks about perfect penetration: without making distinctions, gathering in all six sense organs with pure mindfulness continuing in succession to attain samādhi, this is foremost.'