First, there is the illusion of essentialism (svabhava), that things are what they appear to be; eventually, after realizing emptiness, the practitioner notices that things are not what they seem, but are still evolving within a dual state of thought. Finally, after realizing "the emptiness of the void", he understands that everything simply "is", without making any distinction. The concept of non-duality is therefore widely observed in Zen: reaching this state is the primary objective. Apparently it is much more difficult to recognize the influence of non-duality and non-self in Pure Land Buddhism, there are many things that point to a similar understanding to that of Mahayana and Zen. First of all, according to Pure Land, all human beings are intrinsically and irremediably evil. It is believed that it is never possible to become a good person, because all outwardly good actions are self-centered; wanting to become a virtuous person is therefore considered selfish and arrogant. This is the Pure Land version of “no-self”: as long as the practitioner is concerned with an “I. It is only when someone has a deep awareness (shinjin, or “true reliance”) that they are an evil being, that they can remove the self and dedicate themselves to a different power which is Amida.