第三明正修意
Clarifying the Correct Intention of Practice
大集明七七日。鼓音王及大彌陀經十日十夜。十六觀經及小彌陀經。明七日七夜。取此三等為期。決不可減。言正修意者。天親論曰。明何義觀安樂世界見阿彌陀佛。願生彼國土。云何觀。云何生信心。修五念門成就者。畢竟得生安樂國土。見阿彌陀佛。何等為五。一者禮拜門。二者讚歎門。三者作願門。四者觀察門。五者迴向門。乃至菩薩巧方便迴向者。謂說禮拜等五種修行。所集一切功德善根。不求自身住持之樂。欲拔一切眾生苦故。作願攝取一切眾生。共生彼安樂佛國。是名菩薩巧方便迴向。如是善知迴向。得三種順菩提門。一者無染清淨心。不為自身求諸樂故。二者安清淨心。以拔一切眾生苦故。三者樂清淨心。令一切眾生得大菩提。以攝取眾生生彼國土故。故全用論文為今正意。但加懺悔者。為令除滅往生障故。為順佛慈速度生故。當須一心一意滿七七日。乃至七日晝夜六時。禮十方佛及彌陀世尊。若坐若行皆勿散亂。不得如彈指頃念世五欲。及接對外人語論戲笑。亦不得託事延緩放逸睡眠。當於瞬息俯仰繫念不斷。為求往生一心精進。問行法既多。云何一心。答有理有事。一者理一心。謂初入道場。乃至畢竟雖涉眾事。皆是無性不生不滅。法界一相如法界緣。名理一心。二者事一心。謂若禮佛時。不念餘事。但專禮佛。誦經行道亦復如是。是名事一心也。
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.