Niànfó (念佛, nenbustu) & Morality

I would like to pose a question to practitioners of the various diverse sects of Pure Land Buddhism and to those substantially knowledgable of the writings of Pure Land masters. There exists the notion that Pure Land style buddhānusmṛti, namely invoking the name of Amitābha in the interest of entrance into Sukhāvatī, absolves practitioners from moral obligations and removes morality from the Buddhadharma. I do not agree with this notion, but it does exist, and this in spite of the obvious and apparent reality that Pure Land practitioners are not any more immoral than any other group of people. Some Pure Land masters are popularly quoted as saying that even the unrepentant and evil gain access to Sukhāvatī via niànfó in this very life in which they are criminals or evil men. Does anyone have any context to offer for this and how it impacts morality in the dispensation of these masters, who clearly did not advocate for immoral behaviour? Where does morality and virtue sit contextualized within the Dharma in niànfó-centric practices of Pure Land schools, wherein salvation is potentially available to all through niànfó alone? Thank you all for your time.