Clarifying the Correct Intention of Practice

The Great Collection Sutra specifies a period of forty-nine days. The King of Drums and the Larger Amitabha Sutra specify ten days and ten nights. The Sixteen Visualization Sutra and the Smaller Amitabha Sutra specify seven days and seven nights. These three time frames should be taken as our standard practice period; it absolutely cannot be shortened.

Now, regarding the meaning of primary practice: The Treatise of Vasubandhu asks: "What meaning is contemplated when observing the Land of Peace and Bliss and seeing Amitabha Buddha? What is the intention in wishing to be reborn in that land? How should one engage in this contemplation and generate faith?" It answers: "By cultivating the five gates of mindfulness, one will surely be reborn in the Land of Peace and Bliss and see Amitabha Buddha. What are these five? First, the gate of worship. Second, the gate of praise. Third, the gate of making vows. Fourth, the gate of observation. Fifth, the gate of dedication."

Furthermore, concerning the bodhisattva's skillful dedication: It means that all the merit and virtuous roots accumulated through the five practices—worship, praise, making vows, observation, and dedication—are not sought for one's own personal peace or pleasure. Instead, they are aimed at relieving all beings from suffering. The practitioner makes a vow to embrace and lead all beings to be reborn together in that Buddha-land of Peace and Bliss. This is called the bodhisattva's skillful dedication.

By understanding dedication in this way, one attains the three gates that accord with Bodhi: First, the gate of undefiled pure mind—not seeking any pleasures for oneself. Second, the gate of peaceful pure mind—dedicated to relieving all beings from suffering. Third, the gate of joyful pure mind—enabling all beings to attain the Great Bodhi by embracing them for rebirth in that land.

Thus, we fully adopt the treatise's words as our primary meaning. However, we add repentance to remove obstacles to rebirth and to align with the Buddha's compassion in swiftly liberating beings.

Therefore, one should sincerely concentrate for the full forty-nine days, or at least seven days and nights, practicing during the six periods of each day and night. Worship the Buddhas of the ten directions and the World-Honored One Amitabha. Whether sitting or walking, do not allow your mind to scatter. Do not, for even an instant, think of the world's five sensual desires. Do not engage in conversation, talk, or laughter with others. Do not use tasks as an excuse to procrastinate, be lax, or indulge in sleep. In every moment—even the blink of an eye or the time it takes to bow—keep your mindfulness continuous. With single-minded diligence, strive for rebirth.

**Question:** Since the practices are so numerous, how can one maintain one-pointed mind?

**Answer:** There are two aspects: principle and practice.

First, principle-based one-pointed mind: From entering the practice hall to the very end, although one engages in various activities, all are seen as without inherent nature, unborn and unceasing. All are the single mark of the dharma realm, rippling like the conditions of that realm. This is called principle-based one-pointed mind.

Second, practice-based one-pointed mind: When worshiping the Buddha, do not think of anything else—solely focus on worship. Reciting sutras and walking meditation should be the same. This is called practice-based one-pointed mind.