 The nembutsu taught in Amida’s vow, however, as the simple voicing of “Namu-amida-butsu” accessible to all beings regardless of their moral qualities or spiritual capacities, was specifically selected by Amida Buddha as the means by which he could bring to fruition his compassionate vow to liberate all living things from samsaric existence. In other words, Amida, through his vow and the salvific virtue of his own already completed performance of endless aeons of bodhisattva practices, established the saying of the Name as the medium by which his own compassionate working actively reaches each being. Thus, the nembutsu has been prepared for beings as effective practice—already fulfilled by Amida as the act resulting in birth in the Pure Land. This salvific activity is particularly appropriate in the present age, when the accomplishment of praxis as ordinarily understood in Buddhist tradition has receded beyond the reach of beings. Anticipating this situation, Amida’s vow teaches that one should relinquish the illusions and attachments focused on the self and its capacities and set aside the extensive body of traditional methods of praxis as no longer effective, since they require a purity of performance no longer achievable. The Pure Land tradition characterizes such practices as “self-power” and advocates instead a turn to the saying the nembutsu as the act that embodies “Other Power,” Amida Buddha’s wisdom-compassion functioning in the world.