In the Shozomatsu Wasan, the Venerable Master states:

Reciting the Name with shinjin
Is the “merit transferred” (to us) by Amida.
That is why it is called
“No ‘merit transference’ (by us),”
And why reciting the Name with “self-centered effort”
Is looked down on.

As is clear from this wasan, from the Chapter on Practice, and from the passage in the Jodo Monrui Jusho, what is referred to as our “practice of no ‘merit transference,’” is really the “practice of ‘merit transference’ through ‘Buddha-centered power.’” That is what the practice of true shinjin is. It is absolutely not recitation of the Name through “self-centered effort.”

As related in the first section of this chapter, “Shinjin,” the “name of the Buddha” (myogo) that fulfills the Primal Vow reaches our minds and hearts, becomes shinjin, and is expressed through our mouths in the form of “Namo Amida Butsu.” Accordingly, in order to be the practice based on the “‘merit transference’ of ‘Buddha-centered power’” (tariki eko), it must be “Namo Amida Butsu” with shinjin. If it is “Namo Amida Butsu” without shinjin, then it is not the “Namo Amida Butsu” based on “‘merit transference’ of ‘Buddha-centered power.’”

From the above, you should now see that the “great practice” mentioned in the opening passage of the Chapter on Faith, “The “great practice” is reciting the name of the Tathagata of Unhindered Light,” is the Nembutsu with shinjin based on “‘merit transference’ of ‘Buddha-centered power,’” and not a Nembutsu recited without shinjin. It is only because the Name (Namo Amida Butsu) is given to us by Amida Buddha that the Venerable Master could write, “The ‘great practice’ is reciting the name of the Tathagata of Unhindered Light,” and then continue,

This practice embodies all good and contains all virtues. It enables sentient beings to quickly attain the all-complete merits. It is the ocean treasure of the virtues of “true thusness,” or “one truth.” That is why it is called the “great practice.”

Again, in the Shozomatsu Wasan previously quoted:

How shumeless
And unrepentant I am!
But because the virtue of Amida’s Name
Pervades the ten directions,
It reaches even
My false and insincere heart.

As also expressed here, only because it is the Name (Namo Amida Butsu) that is the result of Amida Buddha’s “merit transference” based on completion of the Primal Vow, can it be said that its virtues pervades the ten directions. It is not reference to a Nembutsu not based on shinjin. Accordingly, it is clear that using the opening passage of the Chapter on Practice as the basis for stating that even a Nembutsu without shinjin is the “great practice,” and asserting that it has the power to bring about shinjin—the view that denies “reciting (the Name) in gratitude (for our indebtedness)” (shomyo ho- on)—must be considered incorrect.