“Together with” means sharing in the merits of this very practice. Those who have long read the Amitābha Sūtra often merely yearn for the bliss of the Western Pure Land without understanding the spiritual realm of ultimate bliss; they know only the adornments with form in the West, without realizing the meritorious adornments of the formless; they merely vow to be reborn there, without understanding how rebirth is attained; and they know only the meaning of the single gate to the West, without comprehending the wonder of the universal gate of the West.

The Western Land of Ultimate Bliss is a Buddha-land that perfectly pervades the ten directions, in which the one and the universal mutually encompass one another, reaching the utmost vastness and subtle precision. In Buddhist scriptures, plain wording often conveys profound meaning; this is so in this sūtra and in the Universal Gate Chapter. At the beginning of this sūtra, certain names are specially singled out: sixteen persons, from Śāriputra to Aniruddha.

For those of the Lesser Vehicle who incline toward biased emptiness and are not yet able to directly realize the Mahāyāna and broadly open up prajñā, the Buddha further taught of a world with form as evidence, wishing them not to cling to biased emptiness but to turn and recognize existence. Among the sixteen, Śāriputra is especially placed first because, when the Buddha teaches prajñā to those of the Lesser Vehicle, he cannot do without Śāriputra, whose wisdom is comparatively lofty. This is called entrusting.

Among the great bodhisattvas, Mañjuśrī is placed first to make clear that this sūtra cannot be understood without prajñā. Next is Bodhisattva Ajita, who is Maitreya. The Buddha first teaches forms in order to integrate them back into intrinsic nature. Thus it may be known that nature and form interpenetrate: neither empty nor existent. Only then does the spiritual realm of ultimate bliss begin to open. This is called being held in mindful care. Therefore, this sūtra must not be interpreted merely by clinging to its words; one must also comprehend it through its spiritual realm. Then one will know the Buddha’s vast compassion. Are there people in the world who wish to be reborn together with all the noble assembly? May they first relinquish their preconceived views, condescend to accept these humble views, and test for themselves what the ultimate outcome may be.

Thus have I heard. At one time, the Buddha was staying in the Jetavana Grove, Anāthapiṇḍada’s Park, in Śrāvastī, together with a great assembly of 1,250 bhikṣus. All were great arhats, known and recognized by the assembly: Elder Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha—together with such great disciples.

Also present were great bodhisattvas: Mañjuśrī, Prince of the Dharma; Bodhisattva Ajita; Bodhisattva Gandhahastin; Bodhisattva Ever-Vigorous; and such other great bodhisattvas. There were also Śakra, Lord of the Devas, and countless multitudes of devas.