As expressed in the above ways, the “aspect of returning” that the Venerable Master spoke of takes place after being born in the Pure Land and becoming Enlight-ened. He does not refer to it as taking place after receiving shinjin in this world.

And in Article Four of the “Notes Lamenting Differ-ences” (Tannisho), the Venerable Master is quoted as saying:

Compassion in the Pure Land Path should be understood as first attaining Buddhahood quickly through saying the Nembutsu and then, with the mind of Great Love and Great Compassion, freely benefitting sentient beings as we wish.

We become a Buddha after our birth in the Pure Land, and with a mind of Great Compassion, return to this world to “save” sentient beings “as we wish.” That is the “merit-transference in the aspect of returning (from the Pure Land)” that the Venerable Master spoke of.

Again, in Letter 20 of “Lamp for the Latter Ages,” the Venerable Master Shinran wrote:

Moreover, in explaining the “mind of sincerity” (shijoshin) (the “Notes on the Pure Land”) teaches us to keep a respectful distance and not becoming familiar with those who give themselves to wrongdoing. Rather, it teaches us to draw close to and become companions of our teachers and fellow-doers. As for being friends with wrongdoers, we can become close to and friendly with them only after we go to the Pure Land and return to benefit sentient beings. That, however, is not our own design; only by reliance on Amida’s Vow can we act as we wish.

As expressed above, while accepting the “mind of sincerity” (shijoshin) taught by Zendo Daishi, the Venerable Master said we should “keep a respectful distance” from those who do evil, that approaching those who do evil should be done only after being born in the Pure Land and becoming enlightened. In other words, we should consider saving others only after returning to this world.