As we know, Buddha Nature is always there as the "true Self" of all beings, which is identical to the Buddha. This is different from the mind of delusion and saṃsāra, the self with which we identify in this world and cling to—the self about which the Buddha declared "there is no self." So, we cannot say as some do that in some way this saṃsāric mind is the same as the Buddha's mind or Shinjin—even though it is always present.Those who wish to be born in the Pure Land of Peace and Bliss should awaken the aspiration for the highest Bodhi. ...
[Fire (Amida's mind) and wood (our minds)]
That mind itself produces Buddhas' [in the Contemplation Sutra] means that the mind [i.e., Faith] becomes Buddha. 'That mind is itself the Buddha' means that there is no Buddha apart from the mind. It is just as fire comes from wood but is not separate from the wood. Because it is not separate from the wood, it burns the wood. The wood becomes fire, which burns the wood and turns it, too, into fire. ...
This mind becomes Buddha. This mind is itself Buddha. There is no Buddha apart from this mind.
The ability for the "wood" to burn is always there, as is the "fire," but we don't place it into the fire until we attain Shinjin. This begins the process which results in our birth in the Pure Land and attainment of Buddhahood. To place the wood in the fire means to simply entrust, know without doubt that you are saved, and say the Nembutsu in gratitude:
Yung-ch'in of the Vinaya School in the "Notes in the commentary to the Amida Sutra" wrote:To transform ordinary people into sages through this Dharma is actually as easy as turning one's palms—so easy that many people with shallow wisdom are skeptical about this.