Preface to the Abridged Commentary on the Amitabha Sutra

Written by Chuandeng, a monk of Youxi Temple on Mount Tiantai

The Tathagata's words are profound, his speech rich with meaning, like a king who asks for *shantuo-po*—a single name that holds four realities. Only the wise minister understands its meaning, discerning whether the king wishes to depart, to eat, to drink, or to fight. At the king's call, the minister presents a horse, salt, water, or a vessel, never failing to grasp the king's heart and fulfill his intent.

So too is the wise bodhisattva-minister, skillfully understanding the teachings of the Tathagata. In shallow teachings, he reveals depth; in deep teachings, he reveals simplicity. In teachings that are both shallow and deep, he reveals what is neither shallow nor deep; in teachings that are neither shallow nor deep, he reveals what is both shallow and deep. In composing commentaries to expand the sutras, he adapts his expression to the need—neither causing the wise to retreat nor leaving the meaning incomplete. Only then can one be said to have entered the hall and reached the inner chamber.

This *Amitabha Sutra* spoken by the Buddha is one in which Shakyamuni Tathagata presents the deep teachings in a simple way, and the vast teachings in a concise way. Since the teaching is concise, the wise minister's explanation must also be concise. Since the meaning is profound, the wise minister's explanation must also be profound. The concise explanation does not cause the wise to retreat; the profound principle does not leave the meaning incomplete. Through conciseness, one explores the vast; through ease, one attains the Middle Way. I have seen this in Master Qu'an of Wumen's concise commentary.

His preface states: "The jeweled forests and jade ponds directly reveal the source of the mind; the measure of life and light fully manifest the self-nature." It also says: "Understanding that this is fundamentally possessed by the mind alone, billions of lands are not distant; knowing that the great vow can be relied upon, the three asamkhyeya kalpas are crossed horizontally." Ah! How concise are these words, encompassing the entire sutra! How profound is their meaning, pointing solely to the mind's true nature! Without the wise bodhisattva-minister, how could one reach this understanding?

Now, in composing this commentary, I have specifically titled it *Yuanzhong* ("Perfect Middle"), intending to show that the Land of Bliss—its environment and beings—is wondrous existence, while single-minded recitation of the name is true emptiness. Without true emptiness, one cannot realize the wondrous existence of the Land of Bliss; without wondrous existence, one cannot reveal the true emptiness of this mind. This is the inconceivable provisional that is not one-sided, the true emptiness that is not empty but not merely empty. Uniting these two and practicing them, the perfect middle is fulfilled, and the Way of the true middle is accomplished. Therefore, I have named this commentary accordingly.

My intention is that those who read this sutra and practice should, upon hearing the name and contemplating its meaning, sincerely focus their minds without distraction, letting go of all concerns—thus revealing the principle of true emptiness. Reciting the name for seven days, thought-moment after thought-moment uninterrupted—thus manifesting the principle of wondrous existence. Through accomplished practice, one sees the Buddha; through a purified mind, the lotus blooms. The seal of Saha world breaks, and the text of the Land of Bliss is completed. The breaking of the seal empties attachment—this is true emptiness. The completion of the text establishes the Dharma—this is wondrous existence. Both are forgotten, yet both are present.

Thus, the *Amitabha Sutra*—its words are concise, its meaning profound. In composing this commentary, I have therefore revealed the meaning of the title and casually written this preface.

Written in the early days of the Tianqi era of the Great Ming, at the beginning of the twelfth month, on the day of the new moon.