(5) 一 親鸞は父母の孝養のためとて、一返にても念仏申したること、いまだ候はず。そのゆゑは、一切の有情はみなもつて世々生々の父母・兄弟なり。いづれもいづれも、この順次生に仏に成りてたすけ候ふべきなり。 わがちからにてはげむ善にても候はばこそ、念仏を回向して父母をもたすけ候はめ。ただ自力をすてて、いそぎ浄土のさとりをひらきなば、六道・四生のあひだ、いづれの業苦にしづめりとも、神通方便をもつて、まづ有縁を度すべきなりと［云々］。
As for me, Shinran, I have never said the nembutsu even once for the repose of my departed father and mother. For all sentient beings, without exception, have been our parents and brothers and sisters in the course of countless lives in the many states of existence. On attaining Buddhahood after this present life, we can save every one of them.
Were saying the nembutsu indeed a good act in which I strove through my own powers, then I might direct the merit thus gained towards saving my father and mother. But this is not the case.
If, however, simply abandoning self-power, we quickly attain enlightenment in the Pure Land, we will be able to save, by means of transcendent powers, first those with whom we have close karmic relations, whatever karmic suffering they may have sunk to in the six realms through the four modes of birth.
Thus were his words.