172. Having thus cast away from him the laborious study of the Doctrine of Nirvana, Doshaku, the Great Teacher, himself trusted only in the power of the Divine Promise, and he persuaded men to follow after him. 173. In this world of sin that is so far removed from the blessed day of our Lord, is there no man who attaineth unto the wisdom Supreme, yea, not though he should compass all righteous doing. So teacheth our Lord of Great Teaching. 174. He who succeeded unto the teaching of Donran-Daishi, Doshaku-zenji, the Great Priest, thus declareth: “To toil and labour after righteous deeds in this life is the unavailing toil of self-effort.” 175. In this world, the doing of evil and the sin that is wrought of men is violent and furious as the storm wind and rain. Therefore have the compassionate Buddhas exhorted men to seek their refuge within the Land of Purity. 176. From him that sinneth, throughout his life shall the fetters of illusion fall away, if he shall recite the Holy Name with love and adoration. 177. That he might lead men into the Eternal Kingdom—those men who are in this life fast bound unto the evil thing, our Father teacheth us, saying, “Recite my name,” and hath promised further, “Doing this, if they be not born again, I myself will not attain unto Wisdom.” CONCERNING ZENDO-DAISHI 178. Rising like unto an incarnation of the Mighty Ocean, Zendo, the great teacher, came into the world. And for the sake of mankind in this sinful place, he called unto all the Buddhas of the Ten Regions to be his testimony unto his commentary on the Sutra. 179. Two interpreters of Zendo-Daishi were there in the age that followed his own, and these were Hoshō and Shōkō. They, it is, who have opened the Treasury of teaching that the inward purpose of the Blessed One should be wholly made known. 180. How should women turn their hearts unto wisdom—they who are fast bound with the five fetters? No, not through the ages of myriads of Kalpas, until they seek refuge in the Divine Promise of Him who is mighty. 181. Having thrown open the Gate of Righteousness, our Lord hath instructed mankind in every sort of righteous deed. He hath set before us how the five right deeds differ from the confused deeds that are outside the Five, so that mankind may enter the way of the Sole Practice. 182. To mingle the right action with the action that is not akin to it is called the confused practice. The man that erreth therein hath not attained unto the single heart. He knoweth not thankfulness for the grace of the Enlightened One. 183. If he entreat in prayer the good things of this world, even though he recite only the Blessed Name, he is condemned therein, being also a man of the confused practice. He shall not be born into the Land of Purity. 184. Not one, indeed, but not far asunder are the confused deed and the confused practice. The teachings that are not the teachings of the Land of Purity are to be condemned as confused deeds.