Here I would like to express my thoughts regarding those who criticize Master Rennyo for urging recitation of Amida Buddha’s Name (reciting “Namo Amida Butsu”) in gratitude after the shinjin experience, although the Venerable Master Shinran urged reciting the Name before the experience of shinjin.

Recently, the view that “shinjin is the correct cause” (shinjin sho-in) and “recitation of the Name in gratitude” (sho myo ho-on)—which are contained in the Hongwanji “Statement of Doctrine” (Shusei)—does not appear in the Venerable Master Shinran’s works and is a distortion of the Venerable Master’s teaching by Master Rennyo, has been expressed.

That is a terrible error.

Master Rennyo expressed the thought of, “reciting the Name in gratitude” in various places. A typical expression is found in Letter 10, Fascle V of the “Honorable Letters”:

What is taught by the Venerable Master (Shinran) and in his school is that shinjin is fundamental. When we discard sundry practices and single-heartedly take refuge in Amida, birth in the Pure Land is assured by the “marvelously mysterious” working of the power of the Primal Vow. This state is also expressed as “joining the group of those asssured (of birth in the Pure Land)” through awakening the one thought-moment (of entrusting). Saying the Name of the Buddha (saying “Namo Amida Butsu”) should then be understood as gratitude for Amida’s benevolence.

Further, the following is found in the “Creed” (Ryogemon):

Casting aside all auxiliary/mixed practices and the mind of self-centered effort with singleness of mind/heart, I rely upon Amida Tathagata for enlightenment in the life to come.

I believe that at the moment of entrustment, my birth in the Pure Land is absolutely assured. Any Nembutsu recited thereafter only expresses gratitude to Amida...

Both these passages are widely known by those who follow the Jodo-Shinshu teachings. They refer to the fact that we are included among the “group of those assured (of birth in the Pure Land)” (shojoju) and are guaranteed birth there when our shinjinis settled. The Nembutsu that we recite after that is a Nembutsu we recite in gratitude. This is, of course, also the Venerable Master Shinran’s position, as for example in the following passage from the “Hymn of True Faith” (Shoshin-ge):

The moment we accept Amida’s Primal Vow,
We are naturally brought to enter the stage of the
definitely settled;
We respond with gratitude to the universal vow
of great compassion
By constantly reciting Amida Buddha’s Name.