In most Pure Land teaching current in Shinran's own lifetime, reciting Amida's name, the nembutsu, was understood as a practice performed to accumulate the cause of birth in the Pure Land, said with the intention that the saying itself contributes toward that outcome. Shinran's doctrine reverses the direction of that intention entirely: because shinjin alone, received as Amida's gift, already settles birth in the Pure Land at the moment it arises, the nembutsu recited afterward cannot be earning anything still outstanding, and Shinran states plainly in his own writing that the nembutsu is not a practice in the ordinary sense at all but the spontaneous expression of gratitude for a liberation already accomplished. This reordering changes what a lapse in recitation means within the tradition: where nembutsu understood as merit-earning practice would make missed or half-hearted recitation a mark against the practitioner's progress, nembutsu understood as gratitude carries no such accounting, since nothing was being earned by it in the first place. Dobbins' study of the school's formation notes that this distinction, between practice as cause and practice as thanksgiving, was among the doctrinal points that drew the sharpest criticism from rival Buddhist schools in Shinran's own century, who read his position as removing incentive for religious discipline even as Shinran's own account presented it as removing a subtly self-powered motive hidden inside apparently pious repetition.