"I really do not know whether the nembutsu may be the cause for my birth in the Pure Land, or the act that shall condemn me to hell. But I have nothing to regret, even if I should have been deceived by my teacher, and, saying the nembutsu, fall into hell. The reason is that if I were capable of realizing buddhahood by other religious practices and yet fell into hell for saying the nembutsu I might have dire regrets for having been deceived. But since I am absolutely incapable of any religious practice, hell is my only home.
If Amida's Primal Vow is true, Sakyamuni's teaching cannot be false. If the Buddha's teaching is true, Shantao's commentaries cannot be false. If Shantao's commentaries are true, how can Honen's words be empty of meaning? If Honen's words are true, what I, Shinran, say cannot be meaningless. In brief, such is the true entrusting of this foolish one. Now, whether you accept the nembutsu, entrusting yourself to it, or reject it, that is your own decision." -- Tannisho II, Shinran
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Chanting the name of Buddha Amida may be the seed of our rebirth into the Pure Land or our descent into hell. We have no way of knowing which way it will turn up. In this kind of realization, we touch life eternal. -- found in Overcoming of jiriki-tariki dualism, Agnieszka Kozyra , Warsaw University
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