 First, it is crucial to underscore that entrusting faith is directed not to Amida Buddha (as we might expect in a theistic religion) but rather to Amida’s Vow to help bring to enlightenment those who cannot make it on their own. In fact, Amida Buddha as a person is only a heuristic device allowing me a focal point for my entrusting faith so that I can surrender all senses of ego and self-agency to it. Once I do so, I as a discrete entity disappear into the field of as-ness, which is Amida in its true, impersonal form as infinite light. In other words as long as there is a subject having the entrusting faith, that faith directs itself to depend on the power of the object (the Vow of the personal Amida). But as the dependence on that objectified other-power becomes complete, the subject (the “I” who has the entrusting faith) dissolves. Yet, if there is no subject, the object must simultaneously disappear as well. The result is just the spontaneous naturalness of the agentless field, what Shinran calls the “working of nonworking” (mugi no gi).