The term “group of those assured of birth (in the Pure Land)” (shojoju) had existed before the Venerable Master, but it referred to a benefit after being born in the Pure Land. It was considered to be joining a group – the members of which are guaranteed to become Buddhas (attaining Enlightenment) – after birth in the Pure Land. Because of his religious experience, however, the Venerable Master considered joining that group to be a benefit we receive in our present life.

We can never completely eliminate all our base passions because of our self-centeredness. We are, however, able to join those who are guaranteed to become Buddhas (become Enlightened) because of the power of Amida Buddha’s Primal Vow. That is why the Venerable Master could say that those with shinjin are “equal to Nyorai (Amida Buddha).” He could also say “same as Miroku” because like Miroku (who presently is a Bodhisattiva), we are guaranteed to become a Buddha.

Because of his experience of the Nembutsu, the Venerable Master denied the thought of “Amida Buddha coming to welcome us at the moment of death” (rinju raiko), which was considered to be extremely important then. Because we enter the world of Amida Buddha’s salvation when our “shinjin is determined (or settled),” it has absolutely nothing to do with when our life in this world comes to an end.

As an example of how important “Amida Buddha coming to welcome us at the moment of death” was considered in the past, there is the story of Fujiwara Michinaga (966-1027 CE). In the work, “Tales of Glory and Prosperity” (Eiga Monogatari), Michinaga is described as desperately requesting that Amida Buddha come to welcome him at the moment of death.

It was in spite of such traditional attitudes regarding salvation after birth in the Pure Land, that the Venerable Master emphasized salvation during our present life. In Article Seven of the “Notes Lamenting Differences,” the Venerable Master is quoted as saying:

The nembutsu is the single path free of hindrance.

A statement like this can only come from a person who has experienced what it means to presently live within the salvation of the Nembutsu. Life comes with its share of suffering but when that life is lived within Amida Buddha’s great salvation, nothing can obstruct it. That’s what makes it possible for us to live strongly, regardless of the environment we find ourselves.