This way of expressing it may seem negative, but it absolutely is not. Just before the passage in Article Four of “Notes Lamenting Differences” quoted above, is the passage:

Compassion in the Path of Sages is to pity, commiserate with, and care for others. It is extremely difficult, however, to save others exactly as we wish.

As expressed above, even if we pity others in this world and wish to save them, since our true nature is ignorance which fuels selfishness, we are absolutely unable to “save” others as we wish. Only from deep self-reflection can we realize how powerless we are to truly help others. Saving others as we wish can be accomplished only after being born in the Pure Land and becoming a Buddha. That is why “returning (from the Pure Land)” becomes so important. This does not, however, mean that we should not try to help others while we are still in this world. Actually, only by trying to help others do we realize how trivial our efforts really are.

At any rate, as indicated above, it clearly is a great error to say that Master Rennyo twisted the Venerable Master Shinran’s teaching. Those who make this mistake say:

• By emphasizing “This great matter in the next life,” Master Rennyo stressed only the “aspect of going (to the Pure Land),” and thus
• Did not speak about the “aspect of returning (from the Pure Land).”

Those who make this mistake say the Venerable Master Shinran taught that the “aspect of returning (from the Pure Land)” is what happens after receiving shinjin.

The reason this error regarding “merit-transference in the ‘aspect of returning (from the Pure Land)’” comes about is because those who make this criticism do not understand the Venerable Master Shinran’s teaching correctly.

Article 12 of the “Notes Lamenting Differences” con-tains the passage:

... (those) who accept the Primal Vow and recite the Nembutsu attain Buddhahood.