These verses concern the nature of Other Power, as well as beings who accept it and reject it. It also touches on aspects of concrete results of shinjin, as well as Amida's boundless compassion.

50

Those born in the fulfilled land – practicers of shinjin – are few;
Those born in transformed lands – practicers of self-power – are many.
Since enlightenment cannot be attained through self-power,
We have been transmigrating for innumerable kalpas.

Since most people are very attached to ideas such as "I need to do this", or "I can work to do this myself", or "I take full responsibility for this", the people who really accept that the world of wisdom and compassion works for them and with them are very few. The reason we have been stuck in our bad situation for so long, certainly since we were born but even before, is because of our very strong attachment to the idea that we can or must do things ourselves and thus do not accept help. The help that Amida offers is not based on the deluded minds of other sentient beings, therefore it is unlimited and permanent, and cannot let us down.

51

The directing of virtue embodied in Namu-amida-butsu
Is, in its benevolent working, vast and inconceivable;
Through the benefit of the directing of virtue for going forth,
We enter the directing of virtue for returning to this world.

The Name itself, Namo Amida Butsu, as well as its other forms, itself embodies the great compassionate work of true reality to bring is to liberation. Shinran taught that shinjin was inseparable from the "great practise" that is the true nembutsu, and in fact it has been suggested that his chapter on shinjin in his major doctrinal text Kyōgyōshinshō is actually a continuation of the chapter on practise. Therefore the Name itself, which is the great practise, is shinjin, and shinjin is the mind that Amida transfers to us through his directing of merits. The boundless merit of his practise is therefore immediately available to us through the Name itself. This working is always for us, to help us no matter how vast our karmic evils, and is therefore called vast. It is called inconceivable because it represents practise far beyond what we can achieve. Because the merit directed is for both going forth and returning, we immediately enter the inevitability of "returning to this world as Buddhas".

52

Through great love, which is Amida’s directing of virtue for our going forth,
We attain great compassion, which is Amida’s directing of virtue for our return;
If not for the Buddha’s directing of virtue,
How could we realize enlightenment in the Pure Land?

Amida's working is equal to great love, and by its affording to us the guarantee to return as Buddhas, we can finally perform great compassionate bodhisattva activity. Through our own efforts such a thing would not be possible.

53

Amida, Avalokitesvara, and Mahasthamaprapta
Ride on the ship of the great Vow;
Going out on the ocean of birth-and-death,
They call to beings and bring them on board.

Amida and his two attendants are always calling to all of us individually to board the ship of great compassion, to open up to the universal compassionate activity supporting us. The Pure Land reaches out into our world when the three reach out through the working of the vow to us.

54

Those who deeply entrust themselves
To Amida’s Vow of great compassion
Should all say Namu-amida-butsu constantly,
Whether they are waking or sleeping.

One effect of receiving shinjin is to be a person of nembutsu. The verse says we should say the nembutsu, even when sleeping, which is not possible. How do we say the nembutsu when sleeping?

55

Those who follow the Path of Sages
All take the mind of self-power as essential;
On entering the inconceivable working of Other Power,
They truly realize that no working is true working.

True working is not possible by us, and not owned by us. The working of Other Power is beyond our small human perspective, and beyond any chance that we might have to control it or deny it. We can't stand in the way of the working of Other Power. Since there is no work we can do to get in the way of it we say that "no working is true working", that is, true working is always working, no matter what we do or think of our own working.