These wasan finish the hymns on the Larger Sutra, specifically discussing the difficulty of realising the Primal Vow, as well as the differences between the true and real Buddha and Pure Land, and the transformed lands arrived at by other practises. Then we begin the contemplation sutra, which I know little about, so my commentary will be sparse if any.

69

It is difficult to meet true teachers
And difficult for them to instruct.
It is difficult to hear the teaching well,
And more difficult still to accept it.

For the Other Power path of the nembutsu it is a complete list, since accepting it is the completion of that path, but for self-power paths, we also have the difficulty of actually following the teaching after having accepted it. Simply taking refuge is enough for the Other Power nembutsu, but by no means enough for all other paths.

70

More difficult even than trust in the teachings of Sakyamuni’s lifetime
Is the true entrusting of the universal Vow,
The sutra teaches that it is “the most difficult of all difficulties,”
That “nothing surpasses this difficulty.”

When Shinran says things are very difficult, he means they are impossible. Impossible for us to do, that is, it is not possible for us to entrust in Amida's power. That is because it is received by us, not achieved by us. That's also why receiving is the same as hearing the Name, hearing is passive.

71

Attaining Buddhahood through the nembutsu is the true essence of the Pure Land way;
The myriad practices and good acts are the temporary gate.
Unless one distinguishes the accommodated and the real, the temporary and the true,
One cannot possibly know the Pure Land that is naturalness (jinen).

Jinen is an important topic here, since it concerns very much our interpretation of Amida and the Pure Land. If we see it purely as an external being or place, it becomes no longer jinen, since we impart our own working on it. That is, it is no longer natural. It is therefore important to understand the nature of the true Pure Land as inconceivable, and not impart our own idea of form on it derived from the transformed lands that are offered to beings of self-power.

72

Sentient beings, having long followed the Path of Sages –
The accommodated and temporary teachings that are provisional means
Have been transmigrating in various forms of existence;
So take refuge in the One Vehicle of the compassionate Vow.

We have all been relying on solely our own effort for too long, it is time to finally entrust in Other Power.

Hymns on the Contemplation Sutra

Nine Hymns

73

Sakyamuni Buddha, out of vast benevolence,
Instructed Queen Vaidehi, leading her to select,
From among all the lands manifested in the pedestal of light,
Amida’s world of happiness.

74

King Bimbisara put the ascetic to death
Without waiting for the time of his rebirth as determined by past conditions,
And in recompense for this act of murder,
Was imprisoned in a cell seven walls thick.

This denotes one of the five grave actions.