From the above, we see that the Venerable Master Shinran accepted the “transcendental world” (ultimate truth) and the “secular world” (conventional truth) which are considered in the thought of “the two truths of the ultimate and the conventional.”

Those who criticize Master Rennyo because of the problems of “the two truths of the ultimate and the conventional” and “anti-authority,” also frequently criticize the Hongwanji organization for acquiescing to Japanese governmental policies during World War II. It is natural to consider the responsibilities of an organization in the past, but I believe it to be a grievous error to assert that the basis for such a position is contained in Master Rennyo’s teachings.

As I have repeatedly said, I do not believe Master Rennyo distorted the Venerable Master Shinran’s teaching. While I am at it, I might add that those who blame Master Rennyo for the attitude of the Hongwanji during World War II, do so because of statements in his “Honorable Letters,” such as, “... do not hold any of the kami (dieties), buddhas or bodhisattvas in contempt” (Letter 13, Fascile Three), and “Do not hold Shinto shrines in contempt.” They criticize Master Rennyo for distorting the Venerable Master Shinran’s acceptance of the one Buddha Amida, and curring favor with the authorities by urging worship at Shinto shrines.

Letter 15, Fascle One, however, contains the following passage by Master Rennyo:

And so if you ask what shinjin is, it is just singlemindedly accepting Amida Buddha’s Primal Vow without having two minds about it, giving no thought to other buddhas and bodhisattvas...

As can be determined from this, Master Rennyo’s position is “...accepting Amida Buddha’s Primal Vow without having two minds about it.”

This is also made clear by the following passage in Letter 1 of Fascle Five:

... sentient beings who rely on Amida Buddha deeply and with singleness of mind are saved without fail. I believe it goes without saying that there are many things