These wasan explain various aspects of Amida's light, that is, various names that Amida is given, and how these lights work together to free us from our finite human condition and bring us to realise an inexpressible and inconceivable wisdom.

9

The radiance of enlightenment, in its brilliance, transcends all limits;
Thus Amida is called “Buddha of the Light of Purity.”
Once illuminated by this light,
We are freed of karmic defilements and attain emancipation.

radiance: Amida’s light is supreme in brightness.
karmic defilements: karmic evil and blind passions.
attain emancipation: realize enlightenment. Emancipation means to reach Buddhahood, to become Buddha.

The radiance (or as note says, light) refers to the Buddha's wisdom, transcending all notions of space and time. It contrasts to our own faults and delusions as struggling sentient beings. In our own lives, we think we live in an isolated bubble, feeling separated from all other beings and phenomena in a harsh and limited subjectivity. Transcending this seems impossible to us, and therefore we rely on Amida's light to guide us and thereby "purify" our limited subjectivity, allowing our isolated bubble to be burst just so slightly so that we no longer think of ourselves as truly separate beings.

10

The light of compassion illumines us from afar;
Those beings it reaches, it is taught,
Attain the joy of dharma,
So take refuge in Amida, the great consolation.

light of compassion: compassion is likened to the compassion of one’s father.
attain the joy of dharma: to rejoice in dharma.
joy: Buddha of the Light of Joy is the joy of dharma. It is that which acts to eliminate the darkness of greed, anger, and folly.
great consolation: a name of Amida. All the sorrows, griefs, and evils of sentient beings are eliminated and they are comforted.

It is out of great compassion that the Buddha pokes a hole in our bubble to allow us to be liberated from our idea of stark individualism and subjectivity. We attain joy because the three poisons "greed, anger, and folly/delusion" as stated in the third note arise from our ignorance of the true reality that is totally interdependent. Therefore, the light of Amida that causes us to realise we are not totally independence brings the end of those three poisons, hence we are comforted by that light.

11

The light dispels the darkness of ignorance;
Thus Amida is called “Buddha of the Light of Wisdom.”
All the Buddhas and sages of the three vehicles
Together offer their praise.

Buddha of the Light of Wisdom: Encompassing all the wisdom of the Buddhas, Amida is called Light of Wisdom. All the Buddhas attain Buddhahood through the wisdom of Amida.
sages of the three vehicles: sravakas, pratyekabuddhas, and bodhisattvas.

The first note here is interesting. It implies that ultimately all Buddhas must receive shinjin, i.e. must give up on their own Other Power. An interesting question is then raised, did bodhisattva Dharmakara himself attain Buddhahood and become Amida through the wisdom of Amida? In the realm of realisation, even concepts such as causality, and before and after, are just concepts. Kant showed us that we humans use those concepts in order to structure our understanding of reality, in order to comprehend it. However the wisdom of Amida is incomprehensible, so in one sense it must transcend any human notion of causality. As absurd as it sounds, then, it is necessarily true that bodhisattva Dharmakara received shinjin through Amida's Primal Vow, since after all, Amida's light when established transcends space and time.

12

The light shines everywhere ceaselessly;
Thus Amida is called “Buddha of Uninterrupted Light.”
Because beings hear [and apprehend] this power of light,
Their mindfulness is enduring and they attain birth.

hear: entrust themselves to Amida’s Vow. The constant, enduring mind of entrusting that arises out of hearing this dharma.
enduring: the mind aspiring for enlightenment is enduring.
mindfulness: the mind of entrusting oneself to Amida’s Vow.

The notes here are illuminating, since without them it seems that the hymn is referring to mindfulness in a traditional sense: we attain constant lucid awareness of Amida, or perhaps constant saying of nembutsu, after we deeply hear the light. However the notes really reframe everything in terms of a basic shinjin perspective, in that hearing is receiving the mind of entrusting, and mindfulness itself is just the mind of entrusting. As upon receiving shinjin we are in the stage of the truly settled, there is no action we can take post-receiving, and this is the sense in which mindfulness is uninterrupted and enduring.

13

The Buddha’s light cannot be fathomed;
Thus Amida is called “Buddha of Inconceivable Light.”
All the Buddhas, in acclaiming a person’s attainment of birth,
Extol Amida’s virtues.

cannot be fathomed: (shikiryo naki): without limit in measurement. Shiki denotes inexhaustible depth. Ryo implies knowing a numerical measurement.
Buddha of Inconceivable Light: the Buddha is completely beyond conception.

The term translated to "cannot be fathomed", as explained in the note, actually means something more like without limit. Fathomed implies inconceivability, which indeed is used in the next line. Amida is simply beyond our deluded conceptions, and indeed so is the mind we receive from him. It therefore makes total sense that the previous hymn states how all beings attain liberation through Other Power, since if our small mind cannot even conceive of enlightenment, how can we build any wisdom based on it? It's like building a house out of rotten wood, someone needs to deliver some fresh wood.

14

The majestic light, transcending form, is beyond description;
Thus Amida is called “Buddha of Inexpressible Light.”
All the Buddhas praise this light –
The cause by which Amida’s Buddhahood was fulfilled.

transcending forms: Light is formless. Majestic light refers to Amida. Amida’s form is altogether impossible to explain.
Buddha of Inexpressible Light: [Amida Buddha] is completely beyond verbal expression.
this light – the cause by which Amida’s Buddhahood was fulfilled: Vowing that that light be infinite, Amida became Buddha of Unhindered Light.

The note states how Amida's form cannot be explained, which is interesting. Usually it's the formless wisdom that is taken to be inexpressible and inconceivable, but now I realise that it's also Amida's form he takes on to teach us. Amida takes on a form that we can only experience, but not justify to others, or conceptualise for ourselves. This is the ineffable characteristic of our experience of shinjin. As I understand it, this is also how Shinran distinguishes between the true Buddha and Pure Land and the transformed lands, the latter have conceivable and expressible adornments, they are describable in ways we can understand, but the former are totally beyond comprehension, and thus can actually be forms related to the truth.

Finally, we again see echoes of the concept of all Buddhas attaining enlightenment through Amida's vow-power in the final line. The inexpressible light was the cause of Amida's Buddhahood, even though that light was not established until after his Buddhahood, since that light transcends time.