The Amitābha Sūtra (Ch.: 阿彌陀經, pinyin: Āmítuó Jīng, or 佛說阿彌陀經, Fóshuō Āmítuó Jīng; Jp.: Amida Kyō, Vi.: A Di Đà Kinh), also known as the [Shorter] Sukhāvatīvyūha Sūtra (Sanskrit, The Array of "the Blissful Land", or The Arrangement of Sukhāvatī) is one of the two Indian Mahayana sutras that describe Sukhāvatī, the pure land of Amitābha. The text was translated into Chinese in 402 by Kumārajīva (Taishō Tripiṭaka no. 366) and it is also known in Chinese as the "Small Sutra" (Xiaojing).

The Amitābha Sūtra is highly influential in East Asian Buddhism, including China, Korea, Japan, and Vietnam since it is considered one of the "Three Pure Land" sutras which are the key scriptures in Pure Land Buddhism.

The Amitābha Sūtra was translated from an Indic language into Classical Chinese by Tripiṭaka master Kumārajīva in 402. The original Sukhāvatīvyūha sutras may have existed in India as early as the first or second centuries CE (during the Kushan era). They may have been composed in Gandhari or some other Prakrit language. A later translation of this sutra was completed by Xuanzang (602-664 C.E.), but it is not as widely used as Kumārajīva's, which is the standard edition in the East Asian tradition.

The sutra was commented on by numerous East Asian authors. The 7th century Pure Land patriarch Shandao commented on the sutra in his Fashizan 法事讚 (Praise for Dharma Rites), which focuses on the rites associated with the recitation of the sutra. It was also commented on by Sengzhao (384–414), Zhiyi (538–597 CE), Wohnyo, Huijing (578-645 CE) and Kuiji (632-682 CE).

The work of these figures raised the status of the Amitābha Sūtra, and it became a central text in Chinese Buddhism. Today, it remains a very popular sutra in East Asian Buddhism. Its short length has also contributed to it becoming a widely chanted sutra in Buddhist temples and monasteries.

Later Chinese figures continued to comment on the sutra. During the Song dynasty, Yuanzhao (Chinese: 元照, 1048–1116) composed a commentary that draws on the various views found in Tiantai and in Shandao. Later in the Ming dynasty, the Eighth Patriarch of the Chinese Pure Land tradition, Yunqi Zhuhong (1535–1615), composed an influential commentary called the Foshuo Amituo jing shumiao (佛說阿彌陀經疏鈔) which explains the sutra from the perspective of Huayan's teaching of principle and phenomena. Another Ming era commentary called the Foshuo Amituo jing yaojie (佛說阿彌陀經要解) was later written by the Ninth Patriarch of the Chinese Pure Land tradition, Ouyi Zhixu (1599–1655), and has been translated into English as Mind Seal of the Buddhas by J.C. Cleary. The revivalist and Thirtieth Patriarch of the Tiantai tradition Youxi Chuandeng (1554-1628), who was a teacher of Ouyi Zhixu, also wrote a Ming-era commentary called the Amituo Jing lüjie yuanzhong miao (阿彌陀經略解圓中鈔) which explains the explains the sutra from the perspective of Tiantai doctrines. The three Ming-era commentaries were later highly endorsed by various eminent monks, including the Thirteenth Patriarch of the Chinese Pure Land tradition, Yinguang (1862–1940), and remains very influential in contemporary Chinese Pure Land tradition. The entire sūtra is still chanted as part of daily liturgical services during the evening service (known as the wanke) on odd-numbered days in most Chinese Buddhist temples.

In Japan, Hōnen also commented on the work along with the other Pure Land sutras. The influential Japanese Pure Land thinker Shinran (1173- 1263) also wrote a series of notes and marginalia to a copy of the sutra, which is now known as the Amida-kyō chū (阿弥陀経註).

In Vietnam, the monk Hương Hải [vi] (1628 - 1715) wrote a vernacular exegesis on the Amitābha Sūtra, his commentary was later compiled into a work entitled Di Đà kinh thích giải Hoa ngôn (彌陀經釋解華言).