 On a superficial level, the answer to Myōe was not difficult for Hōnen’s followers. Disciples such as Shinran and Shōkū affirmed the role of the bodhi-mind in the Pure Land path by identifying it with trust in Amida’s vow on the part of practitioners. Shinran, for example, distinguishes various types of bodhi-mind and identifies that of the true Pure Land path with his conception of shinjin. Shōkū similarly identifies the taking of refuge in the vow with bodhi-mind. Myōe’s criticism, however, points to the underlying issue of the stark dualism of the unenlightened being and the enlightened Buddha in Hōnen’s teaching. If there is no cause in beings leading to attainment, how can even trust in Amida’s vow arise in them? If they have the ability to give rise to trust, can they not perform other practices also?