These wasan primarily speak of the self-power paths to the Pure Land and also touch on the topic of doubting Other Power.

63

All the good acts and myriad practices,
Because they are performed with a sincere mind and aspiration,
Become, without exception, provisional good
That will lead to birth in the Pure Land.

It is not possible for us to do good acts and myriad practises with a sincere mind and aspiration for birth, since we are heavily burdened by blind passions, however even if we could, it would still only be provisional good, not true good. Even so, because Amida established the 19th vow, it still leads to rebirth in the true Pure Land eventually.

64

Provisionally guiding sentient beings of the ten quarters with the words,
“Direct your merits with sincere mind, desiring to be born,”
Amida revealed the “true” gate of the Name,
Vowing to enable beings ultimately to attain birth.

Note: This is the meaning of the Twentieth Vow. Amida made a Vow concerning self-power nembutsu.

This concerns believing that one is creating merit from saying the nembutsu and then directing it to one's own rebirth, rather than taking refuge in Amida's Other Power and receiving shinjin. It says "ultimately to attain birth" since it does not place one in the stage of the truly settled, but actually the falsely settled according to Shinran's writings, however even so one can still ultimately attain birth, just not immediately at the end of this life. Therefore, one who directs merit in this way can still be assured of their birth, but only so long as they do indeed think of themselves as directing merits. Therefore, doubt in their own capabilities can easily shake this path.

65

Based on the Vow that beings ultimately attain birth,
Sakyamuni presented, in the Amida Sutra,
The root of good and the root of virtue,
Encouraging those of the One Vehicle.

Root of good and the root of virtue: root of good in the causal stage; that in the resultant stage is called “root of virtue.”
Those of the One Vehicle: they will be brought to birth in the fulfilled land [through the nembutsu].

This provides another witness for the teaching of the 20th vow, referring to another sutra, the Shorter sutra, to justify it, much like the 19th vow refers to the Contemplation Sutra.

66

Those who say the Name in self-power, whether meditative or nonmeditative –
Having indeed taken refuge in the Vow that beings ultimately attain birth
Will spontaneously, even without being taught,
Turn about and enter the gate of suchness.

Ultimately attain: Amida vowed that those who say the Name with a mind of self-power will ultimately attain birth.
Turn about and enter the gate of suchness: to turn, changing into one who will attain the enlightenment of dharma-body.

Saying the Name meditatively refers to the contemplative forms of the nembutsu existing before Shandao, as opposed to non-meditative, which refers primarily to the recitative nembutsu of Shandao, which became very influential from that point on. Saying "spontaneously without being taught" shows that, even though it is a meditative self-power practise, one does not need an enlightened teacher to attain realisation through this method.

67

Those who, though aspiring for the Pure Land of happiness,
Do not realize shinjin that is Other Power,
Doubt the Buddha’s inconceivable wisdom and therefore dwell
In the borderland or the realm of indolence and pride.

Borderland: womblike birth resulting from doubt is called the “borderland.” After passing five hundred years there, one will go to the fulfilled land. People who seek to attain birth through various practices fall into the realm of indolence and pride. Of these, rarely will there be one who, after immeasurable spans of time, advances to the fulfilled land.

The note states that one does not necessarily attain birth through such practises, since those who fall into the realm of indolence and pride may not attain birth in the fulfilled land. Doubting the wisdom of the Buddha means to not acknowledge the working of greater reality in order to help us and bring us to realisation of the truth.

68

It is difficult to encounter a time when a Tathagata appears in the world,
And difficult to hear the teaching of the Buddhas;
It is rare to hear the excellent dharma for bodhisattvas,
Even in a span of countless kalpas.

Excellent dharma: the six paramitas. To encounter them is also, for us, extremely rare.

This emphasises the cosmic nature of our delusion. It is not something that has just been affecting us right now, but something that has plagued us for endless time into the past. Even though it has been so long we have not found a way to awaken yet, hence hearing anything that reminds us of the possibility for liberation at all must be very rare.