practicing in accord with reality, being corres­pondence with the Name　如実修行相応 Nyojitsu means in accord with (nyo) reality (jitsu), and shugyō means practicing. As a general Buddhist term, nyojitsu shugyō means to practice in accord with thusness or the way things are, that is, to practice truly. Sōō means “to correspond with”. The whole phrase originally appears in Vasubandhu’s Treatise on the Pure Land: “One says the Name of the Tathagata, wishing to be in correspondence by practicing in accord with reality, that is, with the Tathagata’s light, which is the embodiment of wisdom, and with the significance of the Name.” In explaining this passage, T’an-luan stresses that the Name of Amida Buddha is capable of dispelling the ignorance of sentient beings and fulfilling all their aspirations. Further, if one’s ignorance persists and one’s aspirations are not fulfilled even though one says the Name, it is because one does not “practice in accord with reality” (nyojitsu shugyō) and is “not in correspondence with the significance of the Name” (myōgi fu-sōō). From this statement it is clear that in T’an-luan’s interpretation of Vasubandhu, the utterance of the Name may be viewed in terms of these two aspects, and further that the term sōō (correspondence) refers spe­cifically to accepting and entrusting oneself to liberation through the Name (myōgi).
　Further, for T’an-luan the two aspects are essentially one, for he uses the entire phrase, “practicing in accord with reality, being in correspondence [with the Name]”, to explain true entrusting in contrast to the “three characteristics of non-entrusting”―nongenuine, nonsingle, and nonenduring trust―which comprise his analysis of failure to say the Name truly.
　Shinran follows T’an-luan in interpreting Vasubandhu’s term “correspondence” as “correspondence with the significance of the Name”, and also in taking this term together with “practice in accord with reality” as a single expression for the true entrusting that is the essence of saying the Name truly.