The Venerable Master Shinran’s and Master Rennyo’s Explanations of “Reciting (the Name) in Gratitude”

Letter 6 in Fascicle 3 of the Gobunsho, written by Master Rennyo contains the following:

“Taking joy in shinjin” (shinjin kangi) means that we rejoice when our shinjin is determined. This is because we have absolutely no doubts regarding our birth in the Pure Land.

When we reflect on Amida Tathagata’s painstaking endeavors for five kalpas, and when we think of the graciousness and wonder of his saving us so readily, it is hard to express our feelings.

Further, in the Shoshin-gé, there is (the following passage):

Always reciting Tathagata’s Name,
We should express our gratitude
For the Great Compassionate Vow.

Hence (we realize) all the more that–walking, standing, sitting, and lying down, irrespective of time, place, or other circumstances–we should simply recite the Name of the Buddha in gratitude for the Buddha’s benevolence.

Again, in Letter 8 of Fascicle 3, Master Rennyo wrote:

In other words, know that this refers to “doers of the Nembutsu” who have received the shinjin of “Buddha-centered power” through the single-thought of taking refuge (in the Primal Vow) in their ordinary life. Accordingly, they should “recite the Name of the Buddha” (say Namo Amida Butsu) whether walking, standing, sitting or lying, in acknowledging their in-debtedness to Amida Tathagata’s deep and boundless benevolence.

(The Venerable Master Shinran) expressed the above in the following way:

“We enter the “rightly-established group”
Without effort
The moment faith
In Amida Primal Vow is awakened
(How can we not) express our gratitude
For that Vow of Great Compassion
By reciting
The Tathagata’s name?

These are the ways in which Master Rennyo expressed the thought of “reciting (the Name) in gratitude.” But as can be determined from these quotations, he does so by quoting the Venerable Master’s Shoshin-gé. From this we see that Master Rennyo is not asserting something that is not found in the Venerable Master’s writings, but rather, is what he inherited from the Venerable Master. Further, and this is the important point, both the Venerable Master and Master Rennyo refer to the Nembutsu that is recited after receiving shinjin and entering the “rightly-established group (of those assured of birth in the Pure Land)” (shojoju) as the Nembutsu of “repayment for our indebtedness.”

Essentially, both the Venerable Master and Master Rennyo who inherited his teaching, wished us to enter the “rightly-established group” in our present life, which is the world of true salvation, and is the Venerable Master’s unique insight. They both urge that the most important point is receiving shinjin and reciting the Nembutsu in gratitude from then on.