 By contrast, those who emphasized trust tended toward a more relaxed view of nembutsu recitation and other forms of religious observance or moral rigor, insisting instead on a total trust in Amida’s compassion. The Pure Land sutras speak of ten or even a single utterance as adequate, and Hōnen affirms this teaching, since the name as prepared for beings by Amida holds the resultant virtues of his inconceivably long and perfect practice. When one takes refuge in the vow and utters the nembutsu, one’s salvation is promised by Amida and one should have no misgivings. At an extreme, however, insistence on leaving all to Amida’s salvific activity led to forms of antinomianism, in which even moral restraint was viewed as the impulse to deny the fact of one’s cravings and affirm one’s own goodness. In more benign forms, emphasis on trust led to a denigration of continued utterance as evidence of doubt of the vow’s power and as a residue of attachment to one’s own action in bringing about attainment.