 As for engaging the selection wholeheartedly in a focused bodymind activity, Hōnen, Shinran, and Nichiren all emphasized “entrusting faith” (shinjin) as the Way that dissolves the ego-self into a focal object. For the Pure Land philosophers, the object is the fulfillment of Amida Buddha’s Vow as expressed in the phrase of the nenbutsu (namu amida butsu “I take refuge in Amida Buddha”), for Nichiren the power of the Lotus Sutra (especially as further holographically particularized in the recitation of its title). In such cases the model of faith is one of internal relations and immersion in immanence rather than one of external relations and faith in a transcendent reality. In the case of Dōgen’s Zen, the engagement in zazen is characterized by a state of without-thinking (hishiryo) in which “bodymind drops away.” In that state of full engagement with as-ness (inmo or nyoze, how phenomena are before they are structured by concepts), one is at the prereflective point that is in itself without meaning, but is the basis from which meaning is generated in any context. That is the “eye for the truth” (shōbōgen) that is the provenance (yue) of both words and praxis. Thus, in Dōgen’s decision to make seated meditation his item of selection, he focused on how to find the experiential point from which full engagement can originate. (Kasulis 2018, 218–34)