As can be determined from the above, Master Honen’s Nembutsu makes a distinction between “self-centered effort” and “Buddha-centered power,” and emphasizes faith. In passages such as, “the ‘three minds’ are fulfilled in reciting the ‘name of the Buddha’ (myogo),” however, he shows some aspects of the practice of “three minds.”

I believe that although the Venerable Master strongly denied the “‘true gate’ of the Nembutsu” (the 20th Vow), as a 29-year-old he still accepted the thought of, “the ‘three minds’ are fulfilled in reciting the ‘name of the Buddha,’”—at least to some extent—until about the time he felt he had to disown his son Zenran.

As discussed previously, the Venerable Master’s position on this matter clearly changed as he got on in years. His final position regarding the “‘true gate’ of the Nembutsu” (20th Vow) was expressed in his Shozomatsu Wasan and Jodo Sangyo Ojo Monrui, which were written after disowning Zenran. This position can be considered to caution against the 20th Vow. Since he considers the 20th Vow to be an “expedient, provisional gate” (hoben kemon) even in his Kyogyoshinsho (in the Chapter on Transformed Land), he cannot be considered to recommend it.

This is an extremely important point, so I will repeat it. At the age of 29, the Venerable Master met Master Honen and entered the world of the 18th Vow. That was when he had the conviction that his birth in the Pure Land was absolutely determined. This is referred to as ketsujo ojo-shin. There was absolutely no wavering in his conviction from that time on. Although you can take the position that there were differences in how the Venerable Master treated the “‘self-centered effort’ of the ‘true gate’” (20th Vow) even after he attained the conviction that his birth in the Pure Land was absolutely determined, this does not mean that he wavered between the positions expressed by the 20th Vow and the “‘Buddhacentered power’ of the ‘broad vow’” (18th Vow). Further, the result of the Venerable Master’s treatment of the 20th Vow can be considered to be an admonition, and absolutely not recommended for everyone. Using personal effort in building up to “‘Buddha-centered power’ shinjin” must therefore be considered contrary to the Venerable Master’s intent.

The doctrinal way in which the above is expressed is, “Shinjin is the true cause; (the response is) ‘reciting the Name’ in gratitude” (shinjin sho-in, shomyo ho-on). The problem probably arises because of not making a distinction between “reciting the Nembutsu with ‘self-centered effort’” (before receiving shinjin) and “reciting it with ‘Buddha-centered power’” (after receiving shinjin). I believe the reason for not making this distinction is the lack of spiritual experience, namely, the lack of conviction regarding the fact that our birth in the Pure Land is already determined. Another way of saying it is that this misunderstanding arises because those making such assertions do not feel they are among the “rightly established group (of those assured of birth in the Pure Land) in the present” (gensho shojoju).