These wasan continue on the topic of how bodhisattvas pay homage to Amida and the Pure Land, as well as how the adornments and qualities of beings in the Pure Land relate to Amida's compassion.

33

Bodhisattvas of the Buddha lands in the nine other quarters
Likewise go to pay homage to Amida;
Sakyamuni Tathagata has taught in verse
The praise of the Buddha’s immeasurable virtues.

go to pay homage: They go and are born there, where they behold Amida. From the ten quarters bodhisattvas go to the land of bliss and are able to behold Amida.

This continues on the topic of the 32nd wasan, which discusses the bodhisattvas of the infinite eastern Buddha-lands going to pay homage to Amida. This wasan extends it to the other nine directions. The note explains how exactly they pay homage, which they do by being born in the Pure Land.

34

The countless bodhisattvas throughout the ten quarters,
To cultivate roots of virtue,
Revere and praise Amida in song;
Let us all take refuge in the Bhagavat.

revere: to worship reverently; to venerate with wonder.
praise in song: song implies extolling aloud; praise means to praise in one’s heart.
Bhagavat: a title for Buddha. In India, Buddha is called Bhagavat.

As the last wasan said, they pay homage by being born in the Pure Land, this implies they have already realised Other Power and received shinjin. Therefore their deluded mind of immense blind passions, which is incapable of any good, has been transformed into the mind that can achieve true good, since it is based on sincerity, rather than the lies and deception that our own foolish minds are based on. The note implies that praise in song can also refer to vocal nembutsu.

35

The hall and bodhi-tree of seven precious materials
Belong to the Pure Land of the transformed Buddha-body, a provisional means;
Numberless are the beings born there from throughout the ten quarters,
So pay homage to the sacred hall and bodhi-tree.

hall: house of learning.
bodhi-tree: The courtyard of the Buddha’s enlightenment refers to the place where “birth beneath the twin sala trees” is attained.
Pure Land of the transformed Buddha-body: the borderland, the realm of indolence and pride, the Pure Land of the city of doubt and the womb-palace.

This describes the results of the various practises based on the 19th vow and also the self-power nembutsu of the 20th vow. Many beings are born here because many beings are attached to self-power and thus have not yet realised shinjin. The true Pure Land is inconceivable and inexpressible, however the transformed lands that the beings lacking shinjin are born into are expressible and have specific forms, which already implies they are provisional, since true enlightenment is non-discriminating and formless.

36

The wondrous land, vast beyond measurement,
Is made up of adornments fulfilled through the Primal Vow,
So bow down to and take refuge in Amida,
The pure one who broadly grasps all beings.

This refers to the true Pure Land, since it refers to the result of the Primal vow. The adornments of that land and states of beings born there are fulfilled through the Primal vow and are thus true formless enlightenment, therefore they are beyond compare and ultimately inexpressible.

37

Amida’s self-benefit and benefit of others have been perfectly fulfilled as the Pure Land,
The compassionate means skillfully adorned to lead us to take refuge.
It cannot be grasped by the mind or by words,
So take refuge in the Honored-one beyond conceptual understanding.

self-benefit: Amida’s becoming a Buddha.
benefit of others: bringing sentient beings to birth in the Pure Land.
perfectly fulfilled: full of the working of turning good and evil, without discrimination, into good. For both oneself and sentient beings to attain Buddhahood is expressed “perfectly fulfilled.”

The first line refers to Amida's directing of merits for our going forth. Through his great practise, his practise is manifested as the Pure Land and the great practise of the Name (Namo Amida Butsu). The compassionate means skilfully adorned refers to the working of the Vow in our own day to day lives, constantly working to awaken us, and manifested in inconceivable ways in our lives.

38

The Buddha’s majestic power and Primal Vow –
Fulfilled, luminous, resolute, and ultimate –
Are means of compassion beyond conceptual understanding,
So take refuge in Amida, the truly immeasurable one.

resolute (kengo): Ken refers to firmness of shinjin, go refers to firmness of mind; the diamondlike mind.

The note says that resolute refers to diamond-like shinjin. Shinjin is diamond-like because when we have entered the stage of truly settled nothing can happen to return us from it. We can't conceive of how this can possibly function, because Amida's power is beyond comprehension, therefore we cannot base our faith on our own understanding of the teaching and Vow.