As indicated in all the above passages, shinjin refers to absence of doubt regarding the power of the Primal Vow to save us. Shinjin is written with the kanji characters for “faith” (shin) and “mind/heart” (jin), but as the Venerable Master pointed out, the “faith” part of it is not what we contrive on our part. Rather, it is what is given to us by Amida Buddha. That is why the term “faith mind” is not a very satisfactory equivalent for shinjin, even though it is an accurate literal equivalent.

In the Chapter on Faith of his “Teaching, Practice, Faith and Attainment,” the Venerable Master Shinran wrote:

...by shinjin is meant the shinjin received by the “‘merit transference’ (eko) of the ‘power of the Primal Vow’ (hongan-riki).”

Further, in Article Six of the “Notes Lamenting Differences,” he is quoted as saying:

...the shinjin received from Tathagata.

As indicated by the above quotations, shinjin is what is given to us by Amida Buddha as a result of “‘merit transference’ of ‘Buddha-centered power.’”

In order to avoid any misunderstanding, I would like to state clearly that I am not criticizing the moral or ethical concerns of Nembutsu followers of the Jodo-Shinshu teaching, nor am I suggesting that they should not be concerned about working for the good of society. These are very important concerns. But it is a great mistake to consider moral or ethical concerns, or working for the good of society, is all that implied by shinjin.

The shinjin that the Venerable Master Shinran spoke of is the cause of our birth in the Pure Land. It is not having doubt about the Primal Vow to save us.

Moral and ethical concerns, and working for the good of society are very important, but that is not “shinjin is the proper cause (for our birth in the Pure Land).” Rather, that is the error of what might be called “performing ‘auxiliary/mixed practices’ is the proper cause.”

As to what “settled shinjin” is, the Venerable Master Shinran wrote the following in Letter 13 of “Lamp for the Latter Ages”:

Since true shinjin is awakened through the working of the two honored ones, Shakyamuni and Amida, the settling of shinjin occurs when we are “grasped.” Thereafter we dwell in the stage of “being embraced” until born into the Pure Land.

Again, in Article One of the “Notes Lamenting Differences”:

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...