The Imbecility of Shinran

Shinran writes in his most important work Jinenhonisho:

"When we speak of 'Nature' (Jinen), the character Ji means 'naturally' by itself (Onozukara). It is not (the result of) an intention (self assertion or Hakarai) of the devotee. Nen is a word which means to 'cause to come about' (shikarashimu). Shikarashimu (also signifies that it) is not (due to any) effort (Hakarai) of the devotee. Since it is (the result of) the Vow of the

Tathagata, we call it Honi i.e., truth. We say of Honi that it 'causes to come about' because it is the Vow of the Tathagata. Since the truth is the Vow of the Tathagata, we say generally that it is not (the result of) the effort of the devotee, and therefore, the power (virtue) of this Dharma is that it 'causes to be'. For the first time, there is nothing to be done by man. This is what we should understand as 'the reason which is beyond reason' (Mugi-no-Gi). Originally Jinen was a word meaning 'to cause to be.' We say Jinen when the devotee does not consider his goodness or evil, in accordance with the fact that Amida has vowed originally (that salvation was to be attained) not by the efforts of the devotee, but by being embraced and caused to rely on the Namu Amida Butsu (his name). In the Vow which we hear, it is vowed that he will cause us (to attain) the highest Buddhahood. 'Highest Buddhahood' signifies to abide in formlessness. Because we are without form, we say Jinen (Nature). When we indicate that there is a form, we do not speak of the highest Nirvana. We heard and learned for the first time that the one who makes known formlessness is called Amida. Amida is the means by which we are caused to know formlessness. After we understand this principle, we should not constantly discuss Jinen (Nature). If we constantly discuss it, the principle that 'what is beyond reason is reason' is made (to conform to) reason. This is the mystery of Buddha-wisdom."

Buddhahhod without any effort of the devotee? It comes about because of the vow of the Buddha Amida? This Dharma "Causes to be"? "Highest Buddhahood is to abide in formlessness"? "When we indicate form we do not speak of the highest Nirvana"?

But, a purported believer in Jodo Shinshu (Shinran) stated:

"Precisely what Shinran Shonin argued against another of Honen Shonin's disciples who was saying that salvation through the Nembutsu occurs only after death. Shinran said, "No! Through the Nembutsu we are saved now, in this life!" It causes a furor among the disciples, and Honen intervened and supported Shinran's position."

It appears that the Nembutsu believers are again mistaken about the teachings of their own sect or they are distancing themselves from the imbecility of Shinran.

Which is it?