Further, the Venerable Master Shinran quoted the fol-lowing passage from “Lamp for the Last Dharma Age” (Mappoto Myo-ki written by Saicho) in the Chapter on Transformed Land of his “Teaching, Practice, Faith and Attainment”:

The Dharma-king cultivates all to the state of oneness.
The Virtue-King shines that oneness on the four seas
(So it pervades the universe).
The Virtue-King and the Dharma-king work together
In guiding all beings.
“Ultimate truth” and “conventional truth” rely
On each other to spread the Dharma.

Although the purpose of this quotation is not to explain “ultimate truth” and “conventional truth” it nevertheless does contain those two terms and implies that the Venerable Master Shinran accepted the thought of “the two truths of the ultimate and conventional.”

Further, in the Chapter on Practice, the Venerable Master quotes the following passage from the “Commen-tary on the Ten Bodhisattva Stages” (Juju Bibasharon):

... the Worldly Path is traveled by the “ignorant filled with base passions” (bombu) and does not lead to nirvana. Rather, it leads to ceaselessly coming and going in birthand- death; hence, it is called Worldly Path. The Transworldly Path refers to the way by which we can leave the “three realms” (sangai); hence it is called the “transcendental (supermundane) path.”

Here, again, the Venerable Master points out the two ways of the Worldly Path (seken-do), the way for the ignorant, filled with base passions, to follow and the Transworldly Path (shusseken-do). This Worldly Path is the same as “conventional truth” and the Transworldly Path is the same as “ultimate truth.”

Again, in “A Record of Genealogical Matters” (Ketsu-Myaku Monju) it states:

The ignorant speak falsely about the secular world. It is unfortunate that they also speak falsely about the transcendental world about which they know nothing, but that is understandable. But that they lie so mightily about this secular world about which they should be knowledgeable is indeed regrettable.