In the same Chapter on Transformed Land, is the following passage:

I realize that those who perform the “exclusive practice” with “mixed minds” do not attain the “great joy” (serene faith) ... How sad that common and ignorant persons who are defiled and hindered, from beginningless past to the present, have not had an opportunity to be saved because of their inclination to indiscriminately perform “auxiliary acts” and perform meditative and nonmeditative good. Reflecting upon our cyclic transmigration, how difficult, even with the passage of kalpas as countless as dust particles, to turn to the Buddha’s Vow-Power for refuge and enter the Ocean of Great Faith. This is something we should lament and deeply deplore. Because sages of the Mahayana and Hinayana teachings, and good men consider recitation of the sacred Name of the Primal Vow to be a good action that they perform, they cannot attain shinjin nor accept the Buddha’s Wisdom. And because they are ignorant of the Buddha’s reason for establishing the cause (for our birth in the Pure Land), they cannot enter the Recompensed Land.

Here, the Venerable Master severely criticizes the “Nembutsu of the ‘true gate’” (the 20th Vow), and says that not only will you not attain shinjin, you will not even be born in the Recompensed Land (hodo) as a result of it.

Again, in the “Hymns on Doubt” section of the Shozomatsu Wasan are the following:

Doubting the Tathagata’s wisdom
Is proof of not having received it.
Making distinctions between good and bad,
And believing that doing good (will cause birth in the Pure Land),
Only results in terminating at the border land.

The evil of doubting the Buddha’s wisdom
Stops us at the border land
Of sloth and complacency.
This evil is so grave,
We will be bound there for eons.

Those who recite the Name
With “self-centered effort,”
Doubt the Tathagata’s Primal Vow.
This is so grave an offence,
It results in being imprisoned
In the jail of seven treasures.

In all of these wasan, the Venerable Master severely criticizes the “Nembutsu of the ‘true gate’ based on ‘self-centered effort’” (jiriki shinmon nembutsu, i.e., the 20th Vow). There are twenty-three of these “Hymns on Doubt,” at the end of which is the passage: “The above twenty-three verses (were written to) show the gravity of doubting Amida’s ‘marvelously mysterious’ vow.”