u/Myou-an

This Dharma-Gate of buddha-name recitation does not discriminate between wise and ignorant, or high ranking and lowly, or rich and poor. It does not distinguish between male and female, or old and young, or monks and nuns and laypeople. It does not matter if you have practiced it for a long time or have just recently started. Everyone can recite the buddha-name.

The guidelines for reciting the buddha-name are not rigid. You can recite the buddha-name in a loud voice or a low voice, while doing ablutions or while making prostrations. You can recite the buddha-name while gathering in the mind, while meditating, while contemplating the concept of buddha, while counting beads. You can recite the buddha-name while walking, standing or sitting quietly or lying on your side. You can recite the buddha-name silently or aloud. You can recite the buddha-name a thousand times or ten thousand times. It is all the same mindfulness of buddha. The only thing that is essential is to have definite faith and to seek birth in the Pure Land.

If you can actually practice the recitation like this, then there is no need to seek elsewhere for an enlightened teacher. As the saying goes, 'Steering the boat is entirely up to the person who holds the tiller.' Those who arrive mount to the Land of Peaceful Nurturing Amitabha's Pure Land] together.'

-- Master Tsung-pen, "Pure Land, Pure Mind," p. 120-121

Here is the Tibeten Kangyur version of the "Smaller Sutra" that many Pure Land Buddhists are familiar with through the Chinese Canon and BDK translation.

The "introduction" section has some interesting notes.

The "Larger Sutra" in the Tibetan canon has not yet been translated into English, but it's listed as in progress by 84000.co.

The Array of Sukhāvatī Pure Land:
A Concise Mahāyāna Sūtra

In the pure realm of Boundless Light
Not even the term “saṃsāra’s six transmigrations” exists,
Since non-āryas do not reside there.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the terms “day” and “night” exist,
Since the light of ārya wisdom shines there.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the terms “earth” and “rock” exist,
Since it is perfectly adorned with various jewels.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “mundane wind” exists,
Since it has the fragrance of Vairocana’s incense.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the terms “thicket” and “forest” exist,
Since it is perfectly adorned with bodhi trees.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “mundane food” exists,
Since everyone partakes of the food of samādhi.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “abyss of bad transmigrations” exists,
Since everyone abides as equals.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the terms “king” and “minister” exist,
Since the King of Dharma himself resides there.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “mundane water” exists,
Since rivers enriched with the eight nectars flow there.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “mundane fire” exists,
Since the fire of clear wisdom blazes there.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “mundane clothing” exists,
Since everyone wears excellent, divine Pañchali cloth.
May I be reborn in the pure land of Boundless Light!

In the pure realm of Boundless Light
Not even the term “birthplace” exists,
Since all beings are born there miraculously.
May I be reborn in the pure land of Boundless Light!

Original Colophon: The Array of Sukhāvatī Pure Land: A Concise Mahāyāna Sūtra (bde chen zhing bkod kyi mdo bsdus pa theg pa chen po) is a summary of] the extensive description of Sukhāvatī Pure Land spoken by Dharmakāya Amitābha in the fifth chapter, “Dharmakāya Amitābha Chapter,” of [The Heap of Jewels Sūtra,] 100,000 Chapters Enumerating the Mahāyāna Dharma.

source document + recorded oral transmission: FPMT

edit: The post has the Japan Amazon link, but it's available in the US as well (less shipping costs): https://www.amazon.com/Journey-Pure-Land-Five-Step-Guide/dp/B0GXVFL3FC

Kasahara-san, the chief priest of Rinkaian Temple, has written a new book about Jodo Shu history and practice, full of practical advice for laypeople.

His previous book is a much shorter guide to the monthly Otsutome (Buddhist services) that his temple provides for followers abroad.

You can also visit the Rinkaian webpage in English which provides information for the monthly Otsutome, as well as a library of Q&A and short essays.

The work of Kasahara-san and Rinkaian Temple to grow and support Jodo Shu outside of Japan is unique, and a precious resource. Although some forms of Japanese Buddhism, such as Soto and even Shin, have gained some support and traction outside of the country, the Jodo school remains fairly insular.

It is Kasahara-san's wish, and the wish of followers abroad, that the practical, compassionate teachings of Honen Shonin will continue to spread, bringing a direct, accessible connection to Amida Buddha's light to a world in dire need of peace and freedom from suffering.

What is it like to have confidence in Amida Buddha? In the nembutsu method? In birth in the Pure Land? What does "going to the Pure Land after death" have to do with daily living? Is this really a practice suitable to modern life, and modern understanding?

When you begin to sincerely share what you know about Honen and Jodo with others, you notice a theme to these questions. They all come from the same root: we have limited understanding and many challenges, and no matter how hard we try, we seem stuck.

The answer to all of these kinds of questions is to become familiar with the nembutsu by reciting it, as we are.

What is "Namu Amida Bu" like when your mind is ordinary, with limited good qualities? What is "Namu Amida Bu" like when you feel faithful and happy, but also when you're tired or skeptical?

Honen compares the nembutsu to medicine made by a skilled doctor. That is, the nembutsu has characteristics to it: it is made out of many things that produce a specific effect.

And yet, it is small, easy to swallow, the "merit" of the doctor's years of study and compassionate effort. Though understanding its composition, the doctor's qualifications, our illness, are all helpful and can console the "patient", the act that actually heals us is to take the pill with confidence in the doctor. The best way to learn "what is nembutsu really like?" is simply to recite it, day by day, in all the seasons of your life.