The three part Dharma periods include, True Dharma, when the Buddha’s Dharma is correctly practiced and people correctly, obtain enlightenment.
Them, there is the age of Counterfeit Dharma, Where very few could obtain Enlightenment.
Then there is the final Dharma, Mappo, where only the teachings remain, when no seems to be Enlightened and there is no Buddha in the world.
The Buddha, Gautama Sidartha saw the age of Mappo in the world and prepared the Pure Land teachings in preparation for the Dharma ending age.
The Final Dharma is characterized the Five Defilement s. Anger, greed, hate, killing, and stealing.
Tao Cho refused to acknowledge this as mere historical events. It is as the end of time in our own religious experiences and awakening. This allows all beings to realize their fundamental ignorance. Tao Cho and thought that say the vows and entrusting ourselves to move away from our ego centeredness to out entrusting in the Nembutsu to move toward Shinjin and be saved. The Mahayana insists on observance of precepts, adherence to meditative practices, and the cultivation of wisdom. Although Tao Cho was proclaiming a new path suited for the age of mappo, still advocated the use of traditional practices.
Honnen opened the door for Men and Women, Noble and lower class to embrace Buddhist teachings. This ended discrimination of certain groups. He also expressed the primary concern for compassion of all people, the ultimate manifestation of true compassion. This was the primal concern of Amida’s Primal Vow.
Fundamentally Buddhist history became witness to the truth had been seen by The Buddha and the Pure Land Sutra’s he taught.
Shinran Shonin, pushed this sense in history more radically into the existential realization of the human condition. He saw the particular evils of the human condition revealing the very ground of self existence.
He saw them evils manifest in the humane condition in a variety of ways.
The realization of samsara and existences in the Saha world. He had seen the profound Karmic Evil is not final, but the deeper and wider forms still working in Amida’s primal vow. This delivers the suffering of all beings who embrace the mind of faith experiencing existing realities of how the world really works.
For Shinran knew this was not a particular point in history but a fundamental reality in life. It is a he fundamental reality in life.
Taking place in past, present, and future.
In the Shozomatsu Wasan, it states:
Through out the three periods of True, counterfeit, and Final Dharma
Amida’s vows has been spread.
In the world at the end of the Counterfeit Dharma in the final dharma age,
All good acts enter in the palace of the Dragon.
It is true that not everyone is ready for Buddhism yet. But to say that therefore we should teach a religion that is false but easily understandable just so that everyone can practice it is not ridiculous. Namo Amida Buddha, Namo Amida Butsu, the nembutsu is for everyone.
Buddhism aims at the truth and if not everyone has the capacity to understand it yet, they perhaps will be ready for it in a life of true faith. However, there are many who, with just the right words or encouragement, are able to increase their understanding. And it is for this reason that Buddhists gently and quietly strive to share the insights of Buddhism with others. The Buddha taught us out of compassion and we teach others out of compassion.
We usually see altruism, concern for others before oneself, as being the opposite of selfishness, concern for oneself before others. Buddhism does not see it as either one or the other but rather as a blending of the two. Genuine self-concern will gradually mature into concern for others as one sees that others are really the same as oneself. This is genuine compassion and it is the most wonderful attribute in the glow of the Buddha’s teaching.
As it is, “Wisdom with out compassion is dangerous, compassion with out wisdom is reckless? The Amida Buddha manifests the the equality and harmony of both wisdom and compassion and the Buddha mind is void because the Buddha does not dwell in the element of extremes.