For the sake of AMIDA Buddha's power, he communicates with the one who recites NAMU AMIDA BUTSU
Minami Afurika zo no seiritsu katei: Meiji ki no Nihongo kanko butsu
[TEXT NOT REPRODUCIBLE IN ASCII] [How the image of South Africa developed: Evidence from Meiji Era publications].
Chinese Namo Amituo Fo, Korean Namu Amita Bul, and Japanese Namu Amida Butsu
. The arbitrary form of the linguistic sign is even more obvious in salutations to bodhisattvas that have Chinese names, as in the case of Avalokitesvara, whose salutation in Chinese is Namo Guanshiyin Pusa rather than the Sanskrit Namo Avalokitesvara Bodhisattva.
As solace, the mother urges her child to follow the teachings of Lord Amida, the Buddha of Everlasting Light, a powerful suggestion in that it calls up childhood memories in Tomo, including the evocative image of her mother's lips repeating the incessant chant, 'Namu Amida Butsu
'--'Lord Amida, grant me refuge.' (49) These teachings, too, Tomo dismisses as a 'pack of lies,' and is merely irritated by 'the injunction in her mother's letter to leave everything to the Buddha.' (50) However, Tomo has no lasting harsh judgement to bring down upon her maternal parent.
For example, as Van Bragt notes, the school of Nichiren (1222-1282) insists on the sole worship of the perennial Buddha Sakyamuni, as embodied in the Lotus Sutra, and on the sole practice of the daikimu, that is, the recitation of the title of the Lotus Sutra, "Namu myoho renge kyo," while the True Pure Land school of Shinran (1173-1262) chooses the Buddha Amida as the exclusive object of worship and reliance and advocates the nembutsu, that is, the recitation of Amida's name (Namu Amida Butsu
) as the only practice leading to salvation (see 13-15).