Volume Three — The Later Works

Written after debate with Nichiren followers, at the request of Keigan, abbot of Kōshōji in Bingo. 

Commentary on Hōnen’s Senjakushū in 211 sections, interspersed with questions and answers. Emphasises that exclusive Nembutsu is the intent of Hōnen’s teaching, arguing that Hōnen, like Shinran, saw Shinjin as given by Other Power and as the true cause of birth. Final commentary on the Senjakushū until the Edo period.

Requested by Keien Zenni of Izumoji. Written in the accessible Kana language for the time. Initially lacked a title, or was just called Hōgo. 

Explains key phrases from the opening of the Kyōgyōshinshō to show Amida’s inconceivable salvation and freedom from the three wheels of impermanence, impurity, and suffering. Concludes with an emphasis on the salvation of women.

Requester unknown. 

A text relied upon by Rennyo for understanding the Fivefold Method (alongside Kakunyo’s Kuden Shō). The first half deals with the Ten Kings of Hell, urging the rejection of saṃsāra. The second half exhorts Shinjin and hearing the Dharma, emphasising Shinjin as the cause of birth and Nembutsu as the grateful response through Other Power.

Intended for recitation at the Hōon-kō assembly, written in a formal manner. Requested by nephew Jōnyo (4th Monshu) and frequently recopied by subsequent Monshu, including Rennyo. Outlines Shinran's life, praises him, and describes his work and teachings. Includes praise of his work in exile.

Requested by Jōjibō, an associate (possibly from Izumo). 

First, discusses the meaning of five kalpas in the Larger Sūtra, suggesting that this was just his period of contemplation, and that his period of practice was innumerable kalpas. Second, discusses the number of non-Buddhist schools, suggesting ninety-five, including Chinese and Indian schools. Third, discusses the Path of Sages teachings, each of which claims to be supreme. Argues that the Pure Land is supreme in Mappō, yet all have valid principles on a foundational level.

A forty-year record of images, inscriptions, and scriptures he saw or copied. It documents myōgō scrolls, kōmyōhon, portraits of eminent monks and Prince Shōtoku, as well as colophons, donors, and painters. Notable entries include details on Shinran’s Anjō Portrait (1255), Kakunyo’s funeral, and genealogies of disciples. Serving as a valuable record of icons, worship, and transmission in the early Shinshū community, it reflects Zonkaku’s role in copying texts and authenticating icons.

Recorded by Jikan (7th child and 4th son) based on Zonkaku’s oral dictation, with a record of his death composed by Jikan. Like the rest of his works, the original copy is lost; the recopy dates to 1551. Gives a largely year-by-year record of Zonkaku’s life (1290–1373). Includes a record of Zonkaku’s disputes with Yui-zen over the Ōtani estate, deterioration of relations with Kakunyo and two reconciliations, missionary travels in the Kantō and Ōshū regions, and his later affiliation with Bukkoji. Also includes notes of historic importance, such as the 1303 Kantō Nembutsu ban.

Translated into French in Ducor, Jérôme, La vie de Zonkaku, religieux bouddhiste japonais du XIVe siècle. Avec une traduction de ses mémoires et une introduction à son oeuvre (Paris: Maisonneuve & Larose, 1993).