御伝鈔 英訳 （鈴木大拙）
During the first year of Kennin (1201 A.D., when he was twenty-nine years old) his earnest heart, ever intent on spiritual and unworldly things, induced him to call on Genkū Shōnin at his Yoshimizu monastery; for he wished to walk in the high way of Easy Practice, finding it very uncertain to plod along the narrow path of Difficult Practice in these later days when humanity is so degraded. The Venerable Genkū (i.e., Hōnen) in whom the True Sect finds a most illustrious transmitter of its doctrine, took special pains to explain to him in a most exhaustive manner the essentials of his teaching and their ultimate signification. As soon as this was done, the Shōnin instantly came to realise the inmost meaning of the doctrine of salvation through Amida and his all-embracing love for sentient beings; and to his heart's fullest content, he found his faith firmly established in the truth that leads every sentient being, however ignorant, to the direct path of the Pure Land.
（Daisestu, Suzuki. Collected Writings on Shin Buddhism. Shinshū Ōtani-ha : pp.169-170）
・ever intent on spiritual and unworldly things...隠遁の志
・the high way of Easy Practice...易行の大道
・very uncertain to plod...まよいやすき、不確かにとぼとぼ歩く
・the narrow path of Difficult Practice...難行の小路
・humanity is so degraded...末法の世、世くだり人つたなくして
・the True Sect finds a most illustrious transmitter of its doctrine...真宗紹隆の大祖
・took special pains to explain to him in a most exhaustive manner the essentials of his teaching and their ultimate signification. ...ことに宗の淵源を尽し、教の理致をきはめて、これをのべたまふに、
・the inmost meaning of the doctrine of salvation through Amida and his all-embracing love for sentient beings...他力摂生の旨趣
・found his faith firmly established in the truth that leads every sentient being...真心を決定
・ignorant, to the direct path of the Pure Land...凡夫直入
In spite of twenty years of such endeavors however, Shinran could not find the way to overcome suffering and anxiety. In his turmoil, he secluded himself in Rokkaku-dō temple (Kyoto) and while there, had a profound spiritual experience. As a result, he was able to meet Hōnen (1133-1212) who was then living in Yoshimizu at Higashiyama. There, Shinran encountered the teaching, "Just say the Nenbutsu, and be saved by Amida," and began to walk along the Nenbutsu Path of the Primal Vow. He was twenty-nine years old at that time.
（Higashi Honganji Website http://www.higashihonganji.or.jp/english/about/life/ ）
At the age of twenty-nine, however, Shinran reached an impasse in his study and personal practice. [...] Shinran, after twenty years as a hall monk, had reached only realization as he would say later, that he was "one for whom any practice is difficult to accomplish" (Tannishō, 2). In addition, he had been disillusioned by the worldly corruption theta permeated the mountain monastery, and in his later hymns on the last age of the dharma he speaks of it. He therefore resolved to undertake a one-hundred day period of seclusion at Rokkakudō, a temple dedicated to Avalokiteśvara Bodhisattva (J. Kannon) in Kyoto city, to determine his future course.
Encounter with Hōnen
Rokkakudō was said to have been built by Prince Shōtoku (574-621), who was instrumental in the introduction of buddhism into Japan. [....]
Shinran had surely heard of Hōnen's new teaching while on Mount Hiei, and takinghis experience at Rokkakudō as a sign, he visited Hōnen at Yoshimizu every day for one hundred days to hear his teaching. at the end of this period, he resolved to abandon his former life and practice on Mount Hiei and Join Hōnen's following. [....]
From 1201 to 1207m Shinran studied under Hōnen as a member of his growing following as Yoshimizu.
(Ueda, Yoshifumi and Dennis Hirota. Shinran：An Introductin to His Thought.
Hongwanji International Center : pp. 27-29 )