Volume Two — The Middle Works

Composed at the request of Myōkō, a disciple of Ryōkai, of Kamakura, who later spread Nembutsu in the Chūgoku region. 

On the profound meaning of Amida’s Name, showing it to embody the immeasurable virtues of light and life. It stresses that all virtues are contained within the Name, urging exclusive reliance on the Nembutsu as the true cause of birth. The text concludes with dialogues on the joy of Pure Land birth, the working of Other Power, and birth as “no-birth.”

Response to Nichiren, after a debate with Nichiren followers in Bingo. 

Requested by Keikū of Sannan, Bingo. Affirms that both the Lotus and Nembutsu gates are of the One Vehicle. However, concludes that in Mappō, beings of weak capacity cannot practice the Path of Sages and must rely on the Easy Practice of the Nembutsu, making it the superior and timely path of liberation.

Requested by Keikū or Myōkō. 

Surveys the ten schools of Buddhism in Japan, showing that while all lead to awakening, the Path of Sages schools involve “difficult practice” unsuited to the latter age. By contrast, the Pure Land school embodies the Easy Practice of Nembutsu, grounded in Amida’s Vow, and is upheld as the sure path of liberation for ordinary beings. Serves as a Shinshū-centric summary of the ten schools.

Requested by Gankū in Sannan. 

A treatise on the repayment of debts of gratitude, first to one’s parents and then to one’s teachers, citing various sūtras and Chinese classics. He argues for the superiority of gratitude to teachers over gratitude to parents, but that the best way to repay gratitude to both is to attain Buddhahood through Nembutsu and to use Nembutsu in this life as filial service and memorial.

Authorship sometimes doubted, requester unknown. 

First, the text emphasises filial piety, arguing that the best act of gratitude is to recite Nembutsu. Second, the text emphasises that it is important to enshrine an image and a shrine as a focus for one’s Nembutsu.