From Shinran Shonin...
"Although I say the Nembutsu, the feeling of dancing with joy is faint with me, and I have no thought of wanting to go to the Pure Land quickly. How should it be [for a person of the Nembutsu]?
When I asked the master this, he answered, "I, too, have had this question, and the same thought occurs to you, Yuien-bo!
"When I reflect deeply on it, by the very fact that I do not rejoice at what should fill me with such joy that I dance in the air and dance on the earth, I realize all the more that my birth is completely settled. What suppresses the heart that that should rejoice and keeps one from rejoicing is the action of blind passions. Nevertheless, the Buddha, knowing this beforehand, called us 'foolish beings possessed of blind passions'; thus, becoming aware that the compassionate Vow of Other Power is indeed for the sake of ourselves, who are such beings, we find it all the more trustworthy.
"Further, having no thought of wanting to go to the Pure Land quickly, we think forlornly that we may die even when we become slightly ill; this is the action of blind passions. It is hard for us to abandon this old home of pain, where we have been transmigrating for innumerable kalpas down to the present, and we feel no longing for the Pure Land of peace, where we have yet to be born. Truly, how powerful our blind passions are! But though we feel reluctant to part from this world, at the moment our karmic bonds to this saha world run out and helplessly we die, we shall go to that land. Amida pities especially the person who has no thought of wanting to go to the Pure Land quickly. Reflecting on this, we feel the great Vow of great compassion to be all the more trustworthy and realize that our birth is settled.
"If we had the feeling of dancing with joy and wishing to go to the Pure Land quickly, we might wonder if we weren't free of blind passions."
Thus were his words.
2 stories here...
CULTIVATION (MONKS AND KINGS)
Once the Chinese Emperor Mu Chung of the Tang Dynasty, impressed by the level of cultivation of National Master Wu Yeh invited him to come for an audience. To just about any subject, this would have been an overwhelming honor. However, the master kept refusing because he did not want to be disturbed by worldly matters. So the emperor told his envoy, "If you cannot persuade Master Wu Yeh to come, you will have to forfeit your life." The envoy sought out the master and tearfully asked for his cooperation.
The monk, unable to refuse the request at this point, said, "All right, I will go."
So he gathered the whole assembly and asked his followers, "Who would like to join me for an audience with the emperor?"
When a disciple raised his hand, the master asked, "How many miles can you travel in one day?"
The disciple answered, "Fifty." The monk said, "That's not good enough".
A second disciple was asked the same question and said, "Sixty-five," to which the monk replied again, "That's not good enough."
A third disciple said, "Seventy miles," and for the third time, the monk said, "That's not good enough."
Then a young monk raised his hand and said, "I will go wherever you go, Master."
So the Master did his ablutions, then went back and sat on his elevated seat, entered Samadhi and expired on the spot, in a seated position.
The young monk, seeing that, said, "Oh, Master, you have gone. Let me go too." And he expired standing.
This anecdote illustrates that truly accomplished monks are free of mundane preoccupations --beyond Birth and Death.
PURE LAND (SECRETS OF REBIRTH IN SUKHAVATI)
"A laywoman once approached a well-known Elder Master and asked: 'I have recited the Buddha's name for some time now, but have not seen any sign of progress. Can you explain to me why this is so?'
The Master said, 'Reciting the Buddha's name is not difficult; the difficulty lies in perseverance. Perhaps you have not recited regularly and in a persevering manner.'
The laywoman replied, 'You are entirely right. I am usually interrupted in my recitation and have not been persevering, because of family obligations. From now on, I will put aside all distractions and vow to keep reciting exactly as taught.'
Some time later, she returned and asked, 'Since receiving your instructions last time, I have put aside all external distractions and recited the Buddha's name regularly, every day. Why is it that I still do not see any results?'
The abbot replied, 'Reciting the Buddha's name is not difficult; the difficulty lies in perseverance. Persevering is not difficult; the difficulty lies in being single minded. Although, on the surface, you may have put all distractions aside, in your mind you still worry about possessions and property and are still attached to children and family. You have neither discarded worry nor eliminated the root of love-attachment. How can you achieve one-pointedness of mind and see Amitabha Buddha?'
Hearing this, the woman sighed aloud 'That is so true, Master! Although I have seemingly abandoned all distractions, my mind is still preoccupied with them. From now on, I vow to disregard everything and recite the Buddha's name single mindedly.'
Thereupon she went home and, from that time on, each time her children or anyone else sought her advice or confided in her, she would invariably reply, 'I want peace of mind, and do not wish to be bothered by anything.'
For this reason, everyone referred to her as 'the woman who is above all worry and care.'
A few years later, she went to bow to the abbot at his temple, saying, 'Thanks to your advice and teaching, I have now achieved one-pointedness of mind and have seen Amitabha Buddha. I have come to pay my respects and take leave of you, Abbot, because I will soon be reborn in the Pure Land.'