Life now lay before him as a problem. Unlike as the two men are in character and methods, his position resembled that of Martin Luther on quitting the Church of Rome. For the Buddhist monastic rule requires its members to be homeless, celibate, vegetarian, and here, like Luther, Shinran joined issue with them. To his mind the attainment of man lay in the harmonious development of body and spirit, and in the fulfilment, not the negation of the ordinary human duties. Accordingly, in his thirty-first year, after deep consideration, he married the daughter of Prince Kujo Kanezane, Chief Minister of the Emperor and head of one of the greatest houses in Japan, and in that happy union he tasted four years of simple domestic joy, during which a son was born to him. Then the storm broke. Trouble was stirred up by the orthodox Buddhist Church with evil reports which reached the ears of the Emperor, and Shinran was sent into banishment in the lonely and primitive province of Echigo—a terrible alternative for a man of noble birth and refined culture. He took it, however, with perfect serenity as a mission to those untaught and neglected people, and into their darkness he brought the light of the Father of Lights, and the people flocked to the warmth and wonder of the new hope, and heard him gladly. The story is told by a contemporary, whom I have thus rendered: “In the spring of the third year of the era of Kennin, the age of Shinran Shōnin was twenty-nine. Driven by the desire for seclusion, he departed to the monastery of Yoshimizu. For as his day was so remote from the era of the Lord Buddha, and the endurance of man in the practice of religious austerity was now weakened, he would fain seek the one broad, straight way that is now made plain before us, leaving behind him the more devious and difficult roads in which he had a long time wandered. For so it was that Hōnen Shōnin, the great teacher of the Doctrine of the Land of Pure Light, had taught him plainly of the inmost heart of the Faith, raising up in him the firm foundation of that teaching. Therefore he certainly received at that time the true meaning of the Divine Promise of universal salvation, and attained unto the imperishable faith by which alone the ignorant can enter into Nirvana without condition or price. “From the province of Echigo Shinran passed onward to that of Hitachi, and entered into seclusion at Inada, that little village of the region of Kasama. Very lonely was his dwelling, yet many disciples sought after him, and though the humble door of the monastery was closed against them, many nobles and lesser persons thronged into the village. So his hope of spreading abroad the Holy Teaching was fulfilled and his desire to bring joy to the people was satisfied. Thus he declared that the revelation vouchsafed to him in the Temple of Rokkaku by the Bodhisattwa of Pity was indeed made manifest.”