In other words, when we receive shinjin, we enter the wisdom of shinjin. Only then are we in a position to express our indebtedness of the Buddha. Essentially, only when our shinjinis settled, are we able to truly know our indebtedness to the Buddha.

As expressed in “Hymns to the Eminent Monks” (Koso Wasan), those without single-mindedness, in other words, those without settled shinjin, do not have the “heart that responds in gratitude to the Buddha’s benevolence”:

Performing “helpful” and “right” practices together
Is referred to as performing “miscellaneous practices”;
Those who endeavor in this way
Have not attained the mind that is single,
So they are unable to respond in gratitude
To the Buddha’s benevolence.

Those without the “single” mind, in other words those without shinjin, are unable to realize their indebtedness to the Buddha.

Some people assert that although the Venerable Master Shinran urged recitation of Amida Buddha’s Name before receiving shinjin in order to receive it, Master Rennyo urged only the Nembutsu of gratitude after receiving shinjin and therefore distorted the Venerable Master Shinran’s teaching

I believe people who make such an assertion are those whose own shinjin is not settled, and have not personally experienced the world of true salvation in the Jodo-Shinshu teaching, i.e., have not experienced being in the “group of those assured (of birth in the Pure Land) in this life” (gensho shojoju).

Let me give an example of what I mean by the above. There is a Japanese proverb: “Aware of indebtedness to our parents only after having children of our own.” In other words, only after having children do parents know how dear they are. And because of that feeling they fully realize for the first time how their own parents must have felt towards them. That causes them to be even more indebted to their parents. I believe that is the feeling of “reciting the Name in awareness of our indebtedness.”