A few selections . . .
I. The sutras
 A. From the Large Pure Land Sutra:
[The Bodhisattva Dharmakara (who later became Amida Buddha) made 48 vows, including:]
#12 If, after obtaining Buddhahood, my light should be limited and not able to illumine at least hundreds of thousands of billions of Buddha-worlds, may I not attain the Highest Enlightenment.

#18 If, after my obtaining buddhahood, all beings in the ten directions should not desire in sincerity and trustfulness to be born in my country, and if they should not be born by only thinking of me for ten times, except those who have committed the five grave offenses and those who are abusive of the true Teaching, may I not attain the Highest Enlightenment.

#19 If, after my obtaining buddhahood, all beings in the ten directions awakening their thoughts of enlightenment and practicing all deeds of merit should cherish the desire in sincerity to be born in my country and if I should not, surrounded by a large company, appear before them at the time of their death, may I not attain the Highest Enlightenment.

#20 If, after my obtaining Buddhahood, all beings in the ten directions hearing my name should cherish the thought of my country and planting the roots of merit turn them in sincerity over to being born in my country, and if they should fail in obtaining the result of it, may I not attain the Highest Enlightenment.

B. From the Meditation on Amitayus Sutra
[Shakyamuni goes to Queen Vaidehi in prison and teaches her that even a corrupt person who has done nothing good can be saved:]  Some good friends will then say to him at his last moment, "Even if you can't keep Buddha in mind, at least you can say the name, 'Buddha Amitayus'. "  Let him do this serenely and without interruption; let him continually think of the Buddha until he has completed ten times the formula, "Adoration to Buddha Amitayus"  On the strength of the merit of uttering Buddha's name he will during every repetition he will be rid of eighty million eons worth of bad karma.

II. Japanese Pure Land Masters
 A. Honen (1133-1212). Founder of the Jodo (Pure Land) sect
1. While believing that even a man guilty of the ten evil deeds and the five deadly sins may be born in the Pure Land, let us, as far as we are concerned, not commit even the smallest sins.  If this is true of the wicked, how much more of the good.  We ought to continue the practice of the nembutsu uninterruptedly, in the belief that ten repetitions, or even one, will not be in vain.  If this is true of merely one repetition, how much more of many!

2. Even though through the days and years of life you have piled up much merit by the practice of nembutsu, if at the time of death you come under the spell of some evil and lose the power of faith in the practice of nembutsu, it means that you lose that birth into the Pure Land.

3. To say that frequent repetitions of the sacred name mean the encouragement of the principle of self-effort (jiriki) shows ignorance of the facts and is a deplorable blunder.  Even one repetition or two of the sacred name must be said to be own power if one does it with that thought at heart, while a hundred or a thousand, as long as it is done with an entire trust in the great Vow, is salvation by Amida's power  alone.

4. [Written two days before his death as a last testament to a beloved follower:]  The method of final salvation that I have propounded is neither a sort of meditation, such as has been practiced by many scholars in China and Japan, nor is it a repetition of the Buddha's name by those who have studied and understood the deep meaning of it.  It is nothing but the mere repetition of "Namu Amida Butsu" without a doubt of His mercy, whereby one may be born into the Land of Perfect Bliss.  If I as an individual had any doctrine more profound than this, I should miss out on the mercy of the two Honorable Ones, Amida and Shaka, and be left out of the Vow of Amida Buddha.  Those who believe this, though they clearly understand all the teachings of Shaka, should behave like simple-minded folk who know not a single letter, or like ignorant nuns or monks whose faith is implicitly simple.  Without pedantic airs, they should fervently practice the repetition of the name of Amida, and that alone.

B.  Shinran (1173-1262) follower of Honen, and founder of the Jodo Shin Sect
1. Our Condition
a. I know truly how sad it is that I, Gutoku Shinran, am drowned in the broad sea of lust and wander confusedly on the great mountain of fame.  Oh how shameful, pitiful!

b. [Honen said that sincerity is not trying to look good on the outside while being vain and false within.  Shinran changed the emphasis to show that we are always "false within"] Do not try to look wise, good, and pure externally, because we are vain and false within.

2. Other Power (tariki)
a Nembutsu is not a good deed or a practice.  Since we do not do it by our own effort, we say it is non-practice.

b. [Though others call Pure Land the easy path:] For sentient creatures, who are evil and proud to believe and accept the practice of the Vow is indeed a hard matter; there is nothing harder than this.

c. As all being hear his Name, joyful faith is awakened in them; Amida's sincere mind is transferred to them.

d. To claim as ones own and attempt to take back the faith which is truly a gift of Amida--such a view is wholly wrong.

3. Salvation (Ojo=Rebirth)

One who lives in faith is equal to Buddha;
Faith is our Buddha Nature.

4. Ethics

a. If a good man can be reborn in the Pure Land, how much more a wicked man!
Commentary by Shinran’s follower, Yuiembo:  He who, relying on his own power, undertakes to perform good deeds, has no intention of relying on the other power of Amida's Vow.

b. Like a man who loves to sleep, the more sleep he has, the more he feels sleepy:  It is the same with lust for indulgence and sake.

5. Gratitude
We must repay the grace of Buddha's great compassion
Though our bodies are ground to powder.
The grace of the masters and teachers also we must repay
Though our bones be crushed.