 For both Shōkū and Shinran, the life of the nembutsu practitioner is informed by a transformed temporality. This is especially clear in Shinran, who adopts the distinction of two dimensions or phases of Amida’s activity—that for beings’ birth in the Pure Land (ōsō ekō) and that for their immediate return from the Pure Land to this world in order to work for the liberation of all beings (gensō ekō). The ethical ideal of genuinely compassionate action—action that leads others to liberation from ignorance—exists in the present for the nembutsu practitioner as a goal one looks forward to in the future, beyond all falsification by self-attachments. It is the teleological fulfillment of human existence that unfolds only by Other Power. At the same time, that goal, as the content of birth in the Pure Land that is already settled in the present, pervades present existence, interfused with the karmic burden of the samsaric past. What is authentically known of such a self by the nembutsu practitioner, according to both Shōkū and Shinran, is the repentance that is also Amida’s wisdom-compassion.