Article One of the “Notes Lamenting Differences” is:

The moment we accept that even ignorant beings such as we will be born in the Pure Land as a result of Amida Buddha’s “marvelously mysterious” vow and the desire to recite the Nembutsu rises within us, we already share in the benefit of “being embraced, never to be abandoned” (sesshu fusha).

Amida Buddha’s Primal Vow does not distinguish between young and old, or good and bad. All that it requires is shinjin because the sole purpose of the Primal Vow is to “save” those “burdened with karmic evil” (zaiaku jinju) and defiled with “blind passions” (bonno shijo).

That’s why we needn’t worry about doing good; all we need is reliance on the Primal Vow. Or rather, there are no good deeds that surpass the Nembutsu. Further, we needn’t fear evil because no evil can obstruct the working of Amida Buddha’s Primal Vow to cause our birth in the Pure Land.

This is Article One in its entirety. The “Notes Lamenting Differences” consists of eighteen articles, the first ten of which are the Venerable Master’s words (and referred to as “ten lessons from the Master” (shikun jissho)) and the latter eight articles which are the author’s (Yuien’s) comments deploring misunderstandings regarding the Venerable Master’s teachings then current (and referred to as “eight articles on misunderstandings” (igi hassho)).

Article One quoted above is considered to be a preface to the “ten lessons from the Master.” Since the words contained in this article are the very first in the entire work, they very likely remained most vividly in Yuien’s memory as being the most important of the Venerable Master’s teaching of Jodo-Shinshu.

The content/meaning of this Article One is very similar to the General Preface of the “Teaching, Practice, Faith and Attainment” discussed in the previous section. It first describes the sacredness of Amida Buddha’s Primal Vow, that we are “saved” solely by shinjin, that there is no limit to the salvific power of the Primal Vow and that the most evil beings are the primary objects of that Vow.

Here, I would like to examine the phrase in “Notes Lamenting Differences”: “... already share in the benefit of ‘being embraced, never to be abandoned.’”

This passage points out that the moment the mind and heart that recites the Nembutsu through acceptance of Amida Buddha’s Primal Vow arises, we are already within Amida Buddha’s Light and receive the benefit of “being embraced, never to be abandoned.”

What it means to receive the benefit of “being embraced, never to be abandoned” is that we are already included in the “group of those assured (of birth in the Pure Land).” I believe what the Venerable Master Shinran wanted for us more than anything else, is that we dwell in this “group of those assured (of birth in the Pure Land)” in our “present life” (gensho).