thus laying out the Jodo-Shinshu teaching in great outline. The Venerable asserted that oso eko, the “‘merit transference’ of the phase of ‘going (to the Pure Land)’” allows us to be born in the Pure Land where we become a Buddha. The activity of “benefitting self/benefitting others” that we engage in after being born there, are solely due to the power of Amida Buddha’s Primal Vow.

Regarding genso eko, the “‘merit transference’ of the phase of ‘returning from the Pure Land,’” the Venerable Master wrote the following in the part about Tenjin Bosatsu (Indian: Vasubandhu, 4th century) of his Shoshin-ge:

Those who reach the “world where lotus blossoms
Are stored” (the Pure Land)
Are immediately enlightened to “thusness.”
Exercising their “transcendent powers”
In the “forest of base desires”
They transform themselves into forms
Meaningful to those they wish to “save”
In the “garden of life and death” (the sentient world).

In the part on Donran Daishi (476 - 542 AD) of his Shoshin-ge, the Venerable Master wrote:

When shinjin is received
By the “ignorant with base passions,”
They become aware that “birth and death”
Are identical with Nirvana.
Such beings will unfailingly reach
The land of Immeasurable Light
And become able to “save”
All sentient beings.

As expressed above, after becoming enlightened in the Pure Land, we return to this world of delusion to save all the sentient beings here. Considering that to mean we need not help others or spread the teaching in this present world is incorrect because as I have already mentioned, that is the ninth of the Ten Benefits in the present world, “the benefit of always practicing the Great Compassion” (jogyo daihi no yaku).

Regarding this matter of “returning from the Pure Land” (genso eko), some wonder whether, rather than expressing it as engaging in community service and in spreading the teaching after being born in the Pure Land and returning to this world, wouldn’t it be better to express it as engaging in “returning from the Pure Land” type of activity after receiving shinjin. But the Venerable Master never once said he had been born in the Pure Land, became a Buddha, and returned to this world in order to save the sentient beings here. As already indicated, the following wasan is contained in the Shozomatsu Wasan which the Venerable Master wrote at the age of 86:

How difficult to renounce my evil nature...
My mind is like snakes and scorpions,
And since even the good I try to do
Is tinted with the poison (of “self-centered effort”),
It must be called the practice of an idiot.