Dua Sewlik Jniawhuad Ongjuiw qapp ham' ix qang dringw ee go-jap-zi xui posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw sniu kiw ingxsii naxx Ganges Hyy ee suax sowliong hiacc je ee qiab, u miaa qiyr juer Bubanrsor Qngx ee vut cursir. Jap-zi xee Zulaii siysuar dirr jit xee qiab cuthen, juewau jit xee miaa qiyr juer Ciauuat Zit Guec Qngx. Hitt xee vut qar guaw liam vut zip samadhi. Piwlun u jit xee langg ee juandiongw si qir dairjir, u jit xee langg ee juandiongw si be qir did dairjir. Jitt nng xee langg bylun u duw .diyc iacc byy, u qnir .diyc iacc byy, nng langg siy' siauwliam, siauwliam u cimx, simrjiww jit sxer quer jit sxer dy' hingngiaw vutli, be siy' uiqec. Sibhongx Zulaii kyxlenn jiongwsingx bersux laurbuw simx bun qniaxzii. Narr qniaxzii jauw byy .kir, qycc sniu u sniaw loring? Qniaw narr simx bun laurbuw cincniu laurbuw simx bun qniaw, buxqniaw jit sxer quer jit sxer longxx be siy' uiqec iacc hunli. Narr jiongwsingx simlai sniu Vut liam Vut, henrjai qapp birlaii vitdnia tangx qnir diyc Vut, li Vut be hng. Mrbenw jiyh sniaw hongven huatmngg dyrr tangx did diyc kaigno. Cincniu decc jyr hniux :ee, sinkux u pangkuir. Jex diyrr qiyr juer pangkuir qongbingg ee jonggiamm. Guaw guanvunw knikib de, ixx liam vut ee simx zip byy snix-siw hamzimw ee qingwqair. Jitmaw dirr jitt xee sewqair, jurjip liam vut ee langg qruix dngw cingjing qoktow. Vuddyy mng quanhe uanbuanw tongdat. Guaw byy sniaw suanxdik. Jurjip lak qinkir, cingjing liamtauu siysuar, did zip samadhi, jitt hxang vaii derr id."
(Shurangama Sutra, Volume 5 --35)
The Dharma Prince Great Strength, together with fifty-two fellow- Bodhisattvas, arose from their seats, bowed at the Buddha's feet, and said to the Buddha:
"I remember when, as many eons ago as there are sand grains in the Ganges River, a Buddha called Limitless Light appeared in the world. During that same eon, there were twelve successive Thus Come Ones, the last of whom was called Light Surpassing the Sun and the Moon Buddha. Those Buddhas taught me the Buddha-recitation Samádhi. Suppose there are two people, one of whom always remembers the other, while the other has entirely forgotten about the first one. Even if these two people were to meet or see each other, it would be the same as not meeting or seeing each other. On the other hand, if two people develop intense memories for one another, then in life after life, they will be together like an object and its shadow, and they will never be separated. "The Thus Come Ones of the ten directions are tenderly mindful of living beings just like a mother remembering her son. But if the son runs away, of what use is the mother's concern? However, if the son remembers his mother in the same way that the mother remembers her son, then in life after life mother and son will never be far apart. If living beings remember the Buddha and are mindful of the Buddha, they will certainly see the Buddha now and in the future. Being close to the Buddha, even without the aid of expedients, they will awaken by themselves. That is like a person who, once perfumed by incense, carries the fragrance on his body. That is called the adornment of fragrance and light. On the causal ground, I used mindfulness of the Buddha to be patient with the non-arising of both beings and dharmas. Now in this world I gather in all those who are mindful of the Buddha, and I bring them back to the Pure Land. The Buddha asks about perfect penetration. I would select none other than gathering in the six sense faculties through continuous pure mindfulness of the Buddha to obtain samádhi. That is the foremost means."
"I remember when, as many eons ago as there are sand grains in the Ganges River, a Buddha called Limitless Light appeared in the world. During that same eon, there were twelve successive Thus Come Ones, the last of whom was called Light Surpassing the Sun and the Moon Buddha. Those Buddhas taught me the Buddha-recitation Samádhi. Suppose there are two people, one of whom always remembers the other, while the other has entirely forgotten about the first one. Even if these two people were to meet or see each other, it would be the same as not meeting or seeing each other. On the other hand, if two people develop intense memories for one another, then in life after life, they will be together like an object and its shadow, and they will never be separated. "The Thus Come Ones of the ten directions are tenderly mindful of living beings just like a mother remembering her son. But if the son runs away, of what use is the mother's concern? However, if the son remembers his mother in the same way that the mother remembers her son, then in life after life mother and son will never be far apart. If living beings remember the Buddha and are mindful of the Buddha, they will certainly see the Buddha now and in the future. Being close to the Buddha, even without the aid of expedients, they will awaken by themselves. That is like a person who, once perfumed by incense, carries the fragrance on his body. That is called the adornment of fragrance and light. On the causal ground, I used mindfulness of the Buddha to be patient with the non-arising of both beings and dharmas. Now in this world I gather in all those who are mindful of the Buddha, and I bring them back to the Pure Land. The Buddha asks about perfect penetration. I would select none other than gathering in the six sense faculties through continuous pure mindfulness of the Buddha to obtain samádhi. That is the foremost means."
(楞嚴經卷第五之35)
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。得三摩地。斯為第一。
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