In the Ōjōyōshū，Genshin places the contemplative nembutsu in a superior position to the vocal recetation，He considers the contempolative practice，represented by the absolute and phenomenal nembutsu，to be the highest form of nembutsu practice Genshin does not consider the recitation to be the most significant Pure Land practice. On the other hand, Hōnen establishes his teaching as the sole practice of nembutsu reciation following Shan-tao's idea of "establishing faith through practice" in his Guanjing sitie shu, Sanshanyi. Based on his understanding of nembutsu, Hōnen reinterprets Genshin's Ōjōyōshū. Hōnen does not consider the other types of nembutsu discussed in the text, such as the contemplative nembutsu, three kinds of ritual protocols,and the visualization of the Buddha, to be very important practices. Benchō and Ryōchū the second and third patriarchs of the Jōdo Shū cotinue Hōnen’s position and interpret the Ōjōyōshū through their master's understanding of nembutsu. However, they also emphasize the significance of the other types of nembutsu―the contemplative nembutsu, the three kinds of ritual protocols, and the visualization of the buddha ―which had been ignored by Hōnen. Further, they recognize the possibility of birth in Pure Land through practices other than recitation. While developing their doctrinal positions, these two masters must have read the Ōjōyōshū rather literally, distinct from Hōnen's position. In order to justify their interpretations, however, they apply the concept of "contingently right acts"discussed in Hōnen's Senchakushū.
