 In Shinran, the activity of the vow is more direct, for he asserts that shinjin in beings is itself the mind of Amida and that Amida gives his mind to beings. Thus, for example, Shinran interprets the nembutsu to be not the invocation of the Buddha by beings but rather the Buddha’s call to beings in order to awaken them. Shōkū makes a similar claim, asserting that when a person takes refuge in Amida’s vow, then the Buddha, who is the embodiment of perfect practice performed out of the desire to save all beings, enters and becomes one with the person’s aspiration. This oneness manifests itself as the nembutsu. We see in such thinkers that genuine engagement with the teaching is not primarily intellectual understanding or simple assent, but a transformative encounter in which the dualism of the person’s samsaric existence and Amida’s wisdom-compassion is transcendent.