In addition, as I have already indicated in the section, “Whose Concept is ‘The Evil Person is the True Object (of Amida’s Salvation)’?” in response to Yuiem-bo’s question:

Even when I recite the Nembutsu, I rarely have the mind of rapture and joy, nor do I desire to be born in the Pure Land in all haste. Why is this so?

The Venerable Master Shinran replied:

I, Shinran, also had the same question. Now, Yuiem-bo, you are in the same state of mind!

Let me clarify the passages quoted above. First, the wasan from the Shozomatsu Wasan: The lines, “The True Mind is difficult to acquire” and “(I) am absolutely without a Pure Mind,” do not mean that the Venerable Master did not have the shinjin that does not doubt the Primal Vow. It is an expression that comes from reflecting on what he is and a confession of how deeply he is filled with “worldly passions.” They express his realization of how lacking he is in a sincere mind, and further, the impurity of his mind, and not that he is unable to rely completely on the Primal Vow. Rather, it is because he is so filled with “worldly passions,” and because he is so lacking in a sincere mind, that there is nothing left for him but to rely on the Primal Vow.

Second, the lines in the Jodo Wasan quoted above, “Those who are ‘truly liberated’/Dwell in the state of ‘non-love’ and ‘non-doubt,’” do not refer to the fact that only when we are “truly liberated”—in other words, when we become enlightened as a result of birth in the Pure Land—that our mind of greed or doubt about the Primal Vow will disappear. The “love” of “non-love” and the “doubt” of “non-doubt” is covetous love, so it refers to the mind of greed. That is what disappears when we are born in the Pure Land and attain Enlightenment.;

The “doubt” of “non-doubt,” however, is the doubt that is one of the six “base passions” (bonno), and really refers to “base passions,” itself. It is not the mind that doubts the Primal Vow. “Base passions” will not disappear until we are born in the Pure Land where we will attain Enlightenment (be “truly liberated”), but this does not mean that the mind that doubts the Primal Vow will not disappear until we are born there.

As already indicated, shinjin is referred to in the Chapter on Faith of the Kyogyoshinsho as, the “mind without doubt,” using terms such as “absolutely no doubt” and “not mixed with doubt.” Further, the Ichinen Tanen Mon’i (Notes on the One Thought and the Many Thoughts) states:

Shinjin is the mind that hears (Amida Buddha’s) honorable vow, and does not doubt it.