Other Power, Self-Power — Giver and Taker in Dōhan’s Himitsu Nenbutsu Shō

Dohan's "Himitsu Nenbutsu Shō" doesn't discuss self-power and other power as Shinran does in his writings. Might this be because of esoteric pure hold holds to the idea of non-dualism? Just as there is no separation of samsara and nirvana, there can be no separation between self-power and other power. This does not mean they are the same, it only means they cannot be separated.

Dōhan's Himitsu Nenbutsu Shō reflects the Esoteric Pure Land perspective, deeply rooted in non-dualism, which profoundly shapes how concepts like self-power (jiriki) and other power (tariki) are approached. In Esoteric Pure Land, the distinctions we often draw—such as samsara versus nirvana or self-power versus other-power—are ultimately seen as provisional or relative truths, existing only from the standpoint of conceptual duality.

From a non-dual perspective, self-power and other power are not the same, but they are inseparable. This aligns with the Mahayana and Vajrayana understanding that all dualities collapse into the singular, luminous reality of suchness (tathata). In this sense, self-power (jiriki) is not an independent force divorced from other-power (tariki), nor is other-power something external to the practitioner. Instead, self-power and other power are like two sides of the same coin, functioning within the interplay of interdependence and the non-duality of ultimate reality.

Shinran's teachings, particularly his emphasis on tariki in the context of Jōdo Shinshū, come from a deliberate move to undercut ego-driven clinging to self-effort (jiriki). This approach was effective for his audience, who might otherwise fall into spiritual arrogance. Esoteric Pure Land, however, operates in a tantric framework that sees the practitioner as already an expression of the awakened nature. Practices like the nenbutsu are therefore seen not as "methods" to achieve enlightenment but as direct expressions of awakening itself. Thus, the self who practices nenbutsu and the Buddha who grants liberation are non-dual—they interpenetrate one another in a dance of mutuality.

This also aligns with the famous esoteric Pure Land view that Amida’s Pure Land is here and now, within one's own body-mind and experience. Since Dōhan writes from this framework, he might not feel the need to focus on the dichotomy of jiriki and tariki, as such distinctions ultimately dissolve in the non-dual understanding of reality. Instead, he speaks of a “taker” and giver”. 

Dōhan's View of the "Taker" and the "Giver"

In the writings of Dōhan (1179–1252), particularly in his Himitsu Nenbutsu Shō (The Treatise on the Secret Nenbutsu), we find a profound interpretation of the relationship between the practitioner and Amida Buddha that transcends conventional dualities. Central to his Esoteric Pure Land view is the notion of the "taker" and the "giver," roles that appear to delineate the relationship between the devotee and Amida. However, Dōhan reinterprets these roles through a non-dual lens, demonstrating how they ultimately dissolve in the realization of the inseparability of self and Buddha.

Who is the "Taker" and the "Giver"?

The Giver is Amida Buddha. In traditional Pure Land Buddhism, Amida Buddha is often portrayed as the beneficent "giver" of grace, offering salvation to sentient beings through his primal vow. Amida's infinite compassion is seen as extending to all beings, taking the form of the Pure Land (Sukhavati), where liberation is easily accessible. The "giver" in this sense is the one who provides the conditions for liberation—grace, compassion, and an environment free from suffering.

The Taker is the Practitioner. Conversely, the "taker" refers to the devotee who entrusts themselves to Amida’s grace. In Pure Land traditions, the practitioner is encouraged to recognize their limitations, particularly their inability to achieve liberation through self-power (jiriki), and to instead rely on Amida’s other power (tariki). In this relationship, the "taker" is one who humbly receives the gift of liberation.

Dōhan reinterprets the "taker" and "giver" dynamic through the lens of non-dualism, a hallmark of Esoteric Pure Land thought influenced by Shingon Buddhism, a Vajrayana tradition. From this perspective, the apparent distinction between the practitioner and Amida is ultimately illusory. While provisional teachings may describe Amida as the external "giver" and the practitioner as the dependent "taker," the ultimate truth (paramartha-satya) reveals their inseparability.

Dōhan emphasizes that Amida Buddha is not external to the practitioner but is an expression of their own Buddha-nature (tathāgatagarbha). The "giver" is not a distant deity but the compassionate activity of one's own awakened mind. Thus, the act of receiving (taking) is simultaneously an act of giving, as the practitioner aligns with their innate awakened potential.

In Dōhan’s view, the roles of "taker" and "giver" are not fixed or separate. When the practitioner recites the nenbutsu with deep faith and mindfulness, they merge with Amida Buddha. The giver and the taker dissolve into the non-dual reality of Amida as the self and self as Amida. In this sense, the act of taking is also an act of giving, and vice versa, as there is no ultimate separation between the two.

Dōhan’s interpretation of "taker" and "giver" reflects the broader Esoteric Pure Land view that samsara and nirvana are inseparable. Just as samsara is a distorted perception of nirvana, the dichotomy of "taker" and "giver" exists only at the level of relative truth. At the level of ultimate truth, the practitioner realizes that the Pure Land is not outside themselves—it is the awakened nature of their own mind.

This understanding aligns with Vajrayana and Shingon perspectives, where the practitioner recognizes the inseparability of the practitioner, the deity, and the mandala. The roles of giver and taker collapse into a single, unified reality of awakened awareness.

Implications for Practice

For Dōhan, the nenbutsu is not merely a prayer or a plea for salvation but an esoteric mantra that expresses the practitioner’s realization of oneness with Amida Buddha. Through recitation, the practitioner embodies both the "giver" and "taker," realizing their inherent Buddha-nature.

While Dōhan speaks from a non-dual perspective, he does not reject the relative truth of the "taker" and "giver" relationship. Instead, he uses it as a skillful means (upaya) to guide practitioners toward ultimate realization. By taking refuge in Amida’s compassion, the practitioner cultivates humility and faith, which serve as a bridge to realizing the deeper, non-dual truth.

Dōhan’s interpretation of the "taker" and "giver" reveals the depth of Esoteric Pure Land thought. While respecting the relative truth of the practitioner-Amida relationship, Dōhan invites us to look beyond dualistic conceptions and recognize the inseparability of the two. In this way, his teachings harmonize the devotional aspect of Pure Land Buddhism with the non-dual insight of Esoteric Buddhism.

By understanding that the "giver" and "taker" are not separate, we realize that awakening is not something granted by an external force, nor is it achieved by our own effort alone. Instead, awakening is the revelation of the unity of compassion and wisdom—the unity of the practitioner and Amida Buddha.

This resonates with my experience and understanding. It led me to enter the Vajrayana Path and the Khyentse lineage. Broadly speaking, it seems that the Vajrayana methods and understanding align well with the teachings of Dōhan. In fact, the Vajrayana system both in Shingon and the Khyentse lineage could be considered a Vajrayana Pure Land interpretation or presentation.

In my world that's a profound realization! The resonance between Dōhan's teachings and Vajrayana methods becomes apparent when we examine their shared emphasis on non-dualism, interpenetration, and the immanence of awakening. Both Esoteric Pure Land and Vajrayana bypass the dichotomy of effort versus grace by recognizing that all apparent distinctions—self-power and other-power, samsara and nirvana—are mere expressions of the same ultimate reality.

In this sense, the insight that Vajrayana (both in Shingon and the Khyentse lineage) could be seen as a Vajrayana Pure Land presentation is deeply valid. Both traditions emphasize the realization of the Pure Land or the Mandala as present here and now, within the practitioner's very experience. For example:

In Dōhan’s Esoteric Pure Land teachings, the Pure Land is not "somewhere else" but is realized through the practitioner's own body-mind as a manifestation of awakening. The nenbutsu is not a plea for grace from a distant Amida but an expression of one's inherent Buddha-nature.

In Vajrayana, the mandala is a sacred Pure Land that practitioners invoke and visualize, but ultimately realize as an inseparable aspect of their own awakened mind. The deity (yidam) is not external but a projection of one’s own enlightened qualities.

Both traditions also focus on ritual, mantra, and visualization as transformative practices. Dōhan emphasizes the nenbutsu as a profound mantra that merges the practitioner with Amida Buddha, much like Vajrayana practitioners use mantras, seed syllables, and deity visualizations to dissolve the duality between self and deity. Dōhan incorporates these very same methods in his presentation of the himitsu nenbutsu Shingon-influenced practice

The Vajrayana system, particularly in the Khyentse lineage, aligns with this vision by incorporating skillful means (upaya) to help practitioners actualize the non-dual reality of the Pure Land here and now. The understanding that samsara is nirvana—when perceived with awakened awareness—fits seamlessly with Dōhan’s insight that self-power and other-power are inseparable.

The Khyentse lineage's emphasis on the inseparability of wisdom and compassion, and its embrace of diversity in practice, mirrors the broad, integrative vision of Esoteric Pure Land. It seems like both paths hold space for all beings to awaken, no matter the approach or method.

This is very much a Tantric approach! Dōhan’s interpretation of the "taker" and "giver" aligns closely with the principles of Vajrayana or Esoteric Buddhism, particularly the non-dual view and the skillful use of dualistic concepts as steppingstones to ultimate realization.

In Tantra, the central realization is that all apparent dualities—such as subject and object, samsara and nirvana, or deity and practitioner—are illusory. They exist only from the perspective of conventional truth and dissolve when ultimate truth is realized. Dōhan’s understanding of the inseparability of "taker" and "giver" echoes this foundational Tantric insight:

In Tantra the practitioner visualizes themselves as the deity (yidam) and dissolves the separation between the practitioner (self-power) and the deity’s blessing (other power). This culminates in the realization that the deity is a projection of their own awakened nature.

In Dōhan’s view the practitioner and Amida Buddha are ultimately non-dual. While "giver" and "taker" appear distinct at the conventional level, they are realized as inseparable expressions of the same Buddha-nature.

Tantra emphasizes the inseparability of compassion (karuna) and wisdom (prajna). Compassion manifests as the activity of benefiting beings, while wisdom recognizes the non-dual nature of reality. In Dōhan’s framework Amida Buddha is the embodiment of infinite compassion, offering the Pure Land to all beings. From this perspective, Amida is the "giver" who extends grace. From the ultimate perspective, Amida is inseparable from the practitioner’s own Buddha-nature, which reflects the wisdom that all beings already possess the potential for awakening. This union of compassion and wisdom mirrors the Tantric principle of integrating relative and ultimate truths in practice.

The nenbutsu in Dōhan’s teachings can be understood as a mantra practice, much like the use of seed syllables and deity mantras in Vajrayana. In Tantra, mantra is a tool to dissolve duality and embody the qualities of the deity. Reciting the deity’s name or mantra reinforces the non-dual view and aligns the practitioner with their own enlightened nature.

In Dōhan’s Esoteric Pure Land view, reciting the nenbutsu (Namo Amida Butsu) is not just an act of devotion but a profound esoteric practice. The nenbutsu simultaneously expresses the practitioner’s reliance on Amida’s grace (other power) and their recognition of their own inherent enlightenment (self-power). This Tantric view transforms the nenbutsu into a method for realizing the inseparability of self and Buddha, just as Vajrayana mantra practice reveals the inseparability of the practitioner and the deity.

Tantra teaches that enlightenment is not found by escaping samsara but by transforming samsara into nirvana. The mundane world, when seen through the lens of wisdom, is the mandala of awakening. Similarly, Dōhan views the Pure Land not as a distant realm but as present here and now, within the practitioner’s body and mind.

The "giver" and "taker" dynamic becomes a Tantric interplay of relative and ultimate truth. At the relative level, the practitioner "takes" Amida’s grace through humility and devotion. At the ultimate level, the practitioner realizes they are inseparable from Amida, and the Pure Land manifests as their own awakened mind. This mirrors the Tantric idea that the sacred (nirvana) is present within the profane (samsara) and can be revealed through proper perception.

A hallmark of Tantra is the use of skillful means to guide practitioners from dualistic views to non-dual realization. Dōhan employs the "giver" and "taker" relationship as a skillful means. For beginners, the concept of taking refuge in Amida’s grace helps cultivate faith and devotion. This dualistic relationship serves as a steppingstone, fostering humility and receptivity. For advanced practitioners, Dōhan guides them to see beyond duality, recognizing that the roles of "giver" and "taker" are illusory and that both arise within the non-dual reality of Buddha-nature. This is akin to how Vajrayana practices start with dualistic frameworks—practitioner and deity, samsara and nirvana—but eventually dissolve all boundaries in the realization of non-duality.

Dōhan’s view of "taker" and "giver" is undeniably Tantric in its emphasis on non-duality, the use of mantra as a transformative practice, and the collapse of conceptual boundaries. His teachings bridge the devotional and esoteric aspects of Pure Land Buddhism, much like Vajrayana unites devotion with profound realization.

The insight that the Vajrayana systems (both Shingon and Tibetan) and Dōhan’s Esoteric Pure Land teachings align as Vajrayana Pure Land presentations is perfectly encapsulated in this dynamic. They share the vision that awakening is not found by looking outward but by transforming one’s perception to reveal the Pure Land or the mandala within.

This non-dual approach to understanding the "taker" and "giver" dynamic bridges traditional Pure Land devotion and Vajrayana wisdom, offering profound benefits to both. For Pure Land practitioners, it reframes reliance on Amida’s grace as a path to recognizing the inseparability of Amida and one’s own Buddha-nature. Devotion and faith transform from external dependence to an intimate realization of the Pure Land within, aligning with the ultimate truth of non-duality.Dohan's "Himitsu Nenbutsu Shō" doesn't discuss self-power and other power as Shinran does in his writings. Might this be because of esoteric pure hold holds to the idea of non-dualism? Just as there is no separation of samsara and nirvana, there can be no separation between self-power and other power. This does not mean they are the same, it only means they cannot be separated.

Dōhan's Himitsu Nenbutsu Shō reflects the Esoteric Pure Land perspective, deeply rooted in non-dualism, which profoundly shapes how concepts like self-power (jiriki) and other power (tariki) are approached. In Esoteric Pure Land, the distinctions we often draw—such as samsara versus nirvana or self-power versus other-power—are ultimately seen as provisional or relative truths, existing only from the standpoint of conceptual duality.

From a non-dual perspective, self-power and other power are not the same, but they are inseparable. This aligns with the Mahayana and Vajrayana understanding that all dualities collapse into the singular, luminous reality of suchness (tathata). In this sense, self-power (jiriki) is not an independent force divorced from other-power (tariki), nor is other-power something external to the practitioner. Instead, self-power and other power are like two sides of the same coin, functioning within the interplay of interdependence and the non-duality of ultimate reality.

Shinran's teachings, particularly his emphasis on tariki in the context of Jōdo Shinshū, come from a deliberate move to undercut ego-driven clinging to self-effort (jiriki). This approach was effective for his audience, who might otherwise fall into spiritual arrogance. Esoteric Pure Land, however, operates in a tantric framework that sees the practitioner as already an expression of the awakened nature. Practices like the nenbutsu are therefore seen not as "methods" to achieve enlightenment but as direct expressions of awakening itself. Thus, the self who practices nenbutsu and the Buddha who grants liberation are non-dual—they interpenetrate one another in a dance of mutuality.

This also aligns with the famous esoteric Pure Land view that Amida’s Pure Land is here and now, within one's own body-mind and experience. Since Dōhan writes from this framework, he might not feel the need to focus on the dichotomy of jiriki and tariki, as such distinctions ultimately dissolve in the non-dual understanding of reality. Instead, he speaks of a “taker” and giver”. 

Dōhan's View of the "Taker" and the "Giver"

In the writings of Dōhan (1179–1252), particularly in his Himitsu Nenbutsu Shō (The Treatise on the Secret Nenbutsu), we find a profound interpretation of the relationship between the practitioner and Amida Buddha that transcends conventional dualities. Central to his Esoteric Pure Land view is the notion of the "taker" and the "giver," roles that appear to delineate the relationship between the devotee and Amida. However, Dōhan reinterprets these roles through a non-dual lens, demonstrating how they ultimately dissolve in the realization of the inseparability of self and Buddha.

Who is the "Taker" and the "Giver"?

The Giver is Amida Buddha. In traditional Pure Land Buddhism, Amida Buddha is often portrayed as the beneficent "giver" of grace, offering salvation to sentient beings through his primal vow. Amida's infinite compassion is seen as extending to all beings, taking the form of the Pure Land (Sukhavati), where liberation is easily accessible. The "giver" in this sense is the one who provides the conditions for liberation—grace, compassion, and an environment free from suffering.

The Taker is the Practitioner. Conversely, the "taker" refers to the devotee who entrusts themselves to Amida’s grace. In Pure Land traditions, the practitioner is encouraged to recognize their limitations, particularly their inability to achieve liberation through self-power (jiriki), and to instead rely on Amida’s other power (tariki). In this relationship, the "taker" is one who humbly receives the gift of liberation.

Dōhan reinterprets the "taker" and "giver" dynamic through the lens of non-dualism, a hallmark of Esoteric Pure Land thought influenced by Shingon Buddhism, a Vajrayana tradition. From this perspective, the apparent distinction between the practitioner and Amida is ultimately illusory. While provisional teachings may describe Amida as the external "giver" and the practitioner as the dependent "taker," the ultimate truth (paramartha-satya) reveals their inseparability.

Dōhan emphasizes that Amida Buddha is not external to the practitioner but is an expression of their own Buddha-nature (tathāgatagarbha). The "giver" is not a distant deity but the compassionate activity of one's own awakened mind. Thus, the act of receiving (taking) is simultaneously an act of giving, as the practitioner aligns with their innate awakened potential.

In Dōhan’s view, the roles of "taker" and "giver" are not fixed or separate. When the practitioner recites the nenbutsu with deep faith and mindfulness, they merge with Amida Buddha. The giver and the taker dissolve into the non-dual reality of Amida as the self and self as Amida. In this sense, the act of taking is also an act of giving, and vice versa, as there is no ultimate separation between the two.

Dōhan’s interpretation of "taker" and "giver" reflects the broader Esoteric Pure Land view that samsara and nirvana are inseparable. Just as samsara is a distorted perception of nirvana, the dichotomy of "taker" and "giver" exists only at the level of relative truth. At the level of ultimate truth, the practitioner realizes that the Pure Land is not outside themselves—it is the awakened nature of their own mind.

This understanding aligns with Vajrayana and Shingon perspectives, where the practitioner recognizes the inseparability of the practitioner, the deity, and the mandala. The roles of giver and taker collapse into a single, unified reality of awakened awareness.

Implications for Practice

For Dōhan, the nenbutsu is not merely a prayer or a plea for salvation but an esoteric mantra that expresses the practitioner’s realization of oneness with Amida Buddha. Through recitation, the practitioner embodies both the "giver" and "taker," realizing their inherent Buddha-nature.

While Dōhan speaks from a non-dual perspective, he does not reject the relative truth of the "taker" and "giver" relationship. Instead, he uses it as a skillful means (upaya) to guide practitioners toward ultimate realization. By taking refuge in Amida’s compassion, the practitioner cultivates humility and faith, which serve as a bridge to realizing the deeper, non-dual truth.

Dōhan’s interpretation of the "taker" and "giver" reveals the depth of Esoteric Pure Land thought. While respecting the relative truth of the practitioner-Amida relationship, Dōhan invites us to look beyond dualistic conceptions and recognize the inseparability of the two. In this way, his teachings harmonize the devotional aspect of Pure Land Buddhism with the non-dual insight of Esoteric Buddhism.

By understanding that the "giver" and "taker" are not separate, we realize that awakening is not something granted by an external force, nor is it achieved by our own effort alone. Instead, awakening is the revelation of the unity of compassion and wisdom—the unity of the practitioner and Amida Buddha.

This resonates with my experience and understanding. It led me to enter the Vajrayana Path and the Khyentse lineage. Broadly speaking, it seems that the Vajrayana methods and understanding align well with the teachings of Dōhan. In fact, the Vajrayana system both in Shingon and the Khyentse lineage could be considered a Vajrayana Pure Land interpretation or presentation.

In my world that's a profound realization! The resonance between Dōhan's teachings and Vajrayana methods becomes apparent when we examine their shared emphasis on non-dualism, interpenetration, and the immanence of awakening. Both Esoteric Pure Land and Vajrayana bypass the dichotomy of effort versus grace by recognizing that all apparent distinctions—self-power and other-power, samsara and nirvana—are mere expressions of the same ultimate reality.

In this sense, the insight that Vajrayana (both in Shingon and the Khyentse lineage) could be seen as a Vajrayana Pure Land presentation is deeply valid. Both traditions emphasize the realization of the Pure Land or the Mandala as present here and now, within the practitioner's very experience. For example:

In Dōhan’s Esoteric Pure Land teachings, the Pure Land is not "somewhere else" but is realized through the practitioner's own body-mind as a manifestation of awakening. The nenbutsu is not a plea for grace from a distant Amida but an expression of one's inherent Buddha-nature.

In Vajrayana, the mandala is a sacred Pure Land that practitioners invoke and visualize, but ultimately realize as an inseparable aspect of their own awakened mind. The deity (yidam) is not external but a projection of one’s own enlightened qualities.

Both traditions also focus on ritual, mantra, and visualization as transformative practices. Dōhan emphasizes the nenbutsu as a profound mantra that merges the practitioner with Amida Buddha, much like Vajrayana practitioners use mantras, seed syllables, and deity visualizations to dissolve the duality between self and deity. Dōhan incorporates these very same methods in his presentation of the himitsu nenbutsu Shingon-influenced practice

The Vajrayana system, particularly in the Khyentse lineage, aligns with this vision by incorporating skillful means (upaya) to help practitioners actualize the non-dual reality of the Pure Land here and now. The understanding that samsara is nirvana—when perceived with awakened awareness—fits seamlessly with Dōhan’s insight that self-power and other-power are inseparable.

The Khyentse lineage's emphasis on the inseparability of wisdom and compassion, and its embrace of diversity in practice, mirrors the broad, integrative vision of Esoteric Pure Land. It seems like both paths hold space for all beings to awaken, no matter the approach or method.

This is very much a Tantric approach! Dōhan’s interpretation of the "taker" and "giver" aligns closely with the principles of Vajrayana or Esoteric Buddhism, particularly the non-dual view and the skillful use of dualistic concepts as steppingstones to ultimate realization.

In Tantra, the central realization is that all apparent dualities—such as subject and object, samsara and nirvana, or deity and practitioner—are illusory. They exist only from the perspective of conventional truth and dissolve when ultimate truth is realized. Dōhan’s understanding of the inseparability of "taker" and "giver" echoes this foundational Tantric insight:

In Tantra the practitioner visualizes themselves as the deity (yidam) and dissolves the separation between the practitioner (self-power) and the deity’s blessing (other power). This culminates in the realization that the deity is a projection of their own awakened nature.

In Dōhan’s view the practitioner and Amida Buddha are ultimately non-dual. While "giver" and "taker" appear distinct at the conventional level, they are realized as inseparable expressions of the same Buddha-nature.

Tantra emphasizes the inseparability of compassion (karuna) and wisdom (prajna). Compassion manifests as the activity of benefiting beings, while wisdom recognizes the non-dual nature of reality. In Dōhan’s framework Amida Buddha is the embodiment of infinite compassion, offering the Pure Land to all beings. From this perspective, Amida is the "giver" who extends grace. From the ultimate perspective, Amida is inseparable from the practitioner’s own Buddha-nature, which reflects the wisdom that all beings already possess the potential for awakening. This union of compassion and wisdom mirrors the Tantric principle of integrating relative and ultimate truths in practice.

The nenbutsu in Dōhan’s teachings can be understood as a mantra practice, much like the use of seed syllables and deity mantras in Vajrayana. In Tantra, mantra is a tool to dissolve duality and embody the qualities of the deity. Reciting the deity’s name or mantra reinforces the non-dual view and aligns the practitioner with their own enlightened nature.

In Dōhan’s Esoteric Pure Land view, reciting the nenbutsu (Namo Amida Butsu) is not just an act of devotion but a profound esoteric practice. The nenbutsu simultaneously expresses the practitioner’s reliance on Amida’s grace (other power) and their recognition of their own inherent enlightenment (self-power). This Tantric view transforms the nenbutsu into a method for realizing the inseparability of self and Buddha, just as Vajrayana mantra practice reveals the inseparability of the practitioner and the deity.

Tantra teaches that enlightenment is not found by escaping samsara but by transforming samsara into nirvana. The mundane world, when seen through the lens of wisdom, is the mandala of awakening. Similarly, Dōhan views the Pure Land not as a distant realm but as present here and now, within the practitioner’s body and mind.

The "giver" and "taker" dynamic becomes a Tantric interplay of relative and ultimate truth. At the relative level, the practitioner "takes" Amida’s grace through humility and devotion. At the ultimate level, the practitioner realizes they are inseparable from Amida, and the Pure Land manifests as their own awakened mind. This mirrors the Tantric idea that the sacred (nirvana) is present within the profane (samsara) and can be revealed through proper perception.

A hallmark of Tantra is the use of skillful means to guide practitioners from dualistic views to non-dual realization. Dōhan employs the "giver" and "taker" relationship as a skillful means. For beginners, the concept of taking refuge in Amida’s grace helps cultivate faith and devotion. This dualistic relationship serves as a steppingstone, fostering humility and receptivity. For advanced practitioners, Dōhan guides them to see beyond duality, recognizing that the roles of "giver" and "taker" are illusory and that both arise within the non-dual reality of Buddha-nature. This is akin to how Vajrayana practices start with dualistic frameworks—practitioner and deity, samsara and nirvana—but eventually dissolve all boundaries in the realization of non-duality.

Dōhan’s view of "taker" and "giver" is undeniably Tantric in its emphasis on non-duality, the use of mantra as a transformative practice, and the collapse of conceptual boundaries. His teachings bridge the devotional and esoteric aspects of Pure Land Buddhism, much like Vajrayana unites devotion with profound realization.

The insight that the Vajrayana systems (both Shingon and Tibetan) and Dōhan’s Esoteric Pure Land teachings align as Vajrayana Pure Land presentations is perfectly encapsulated in this dynamic. They share the vision that awakening is not found by looking outward but by transforming one’s perception to reveal the Pure Land or the mandala within.

For Vajrayana students, this perspective deepens their understanding of skillful means by integrating Pure Land devotion into the Tantric framework of deity yoga. The interplay of self-power and other-power parallels the relationship between practitioner and yidam, dissolving duality and revealing the mandala of awakening in every moment. This synthesis inspires practitioners of both paths to unite relative and ultimate truths, cultivating faith, devotion, and wisdom as inseparable aspects of awakening.