The Buddhist teachings—the Tripiṭaka and the twelve divisions of the scriptures—are vast as an ocean, broad and profound. Yet their ultimate aim is no more than to quell delusion, reveal the true, and restore one’s original mind-nature. As the Lotus Sūtra says: “The Buddhas, the World-Honored Ones, appear in the world solely because of the one great cause and condition.” This one great cause and condition is to open, reveal, awaken to, and enter the Buddha’s knowledge and vision—that is, the wisdom and awakened nature inherently possessed by every person.

The Avataṃsaka Sūtra says: “If one does not understand one's own mind, how can one know the true path?” The Śūraṅgama Sūtra says: “Clearly know for oneself, attain the fundamental wondrous mind, eternally abiding and never perishing.” The Mahāvairocana Sūtra likewise says: “What is bodhi? It is to know one’s own mind as it truly is.” Thus we know that the thousands of sūtras and myriad treatises all directly point to the intrinsic nature of sentient beings.

Therefore, realizing one’s own original mind and seeing one’s own intrinsic nature are truly the essence of the Buddhadharma and the key to realizing the Way. As the Fifth Patriarch, Master Hongren, said: “If you do not recognize your original mind, studying the Dharma is of no benefit.” The Sixth Patriarch, Master Huineng, was likewise endowed with exceptional wisdom and vigorously proclaimed sudden awakening to one’s intrinsic nature and seeing one’s nature to become a Buddha: “I transmit only the Dharma of seeing one’s nature, which transcends the world and destroys erroneous doctrines.”

This enabled later practitioners to abandon the branches and seek the root, directly accord with the source of mind, and spread the Dharma gate of sudden teaching throughout the land. Its influence developed into the five houses and seven schools of the Chan school, nurturing great Dharma exemplars and producing outstanding persons generation after generation.

Yet in recent times, Buddhist practitioners have often regarded realizing the mind and seeing one’s true nature as a daunting path. They do not take awakening to and realizing the fundamental essence as their foremost task; instead, they cling to circumstances and attach to appearances, seeking Dharma outside the mind. Thus they give rise to delusion and create karma, revolving without cease. Though they may study Buddhism for many years, their suffering remains unchanged. Some even fail to understand that all Buddhist teachings are skillful means for liberating sentient beings, and that there is no fixed Dharma to be taught. They often stubbornly cling to views of Dharma, mistake the finger for the moon, and dispute what is superior or inferior, right or wrong. This is deeply regrettable!

Master Yuanyin (the lay elder Li Zhongding), now ninety-one years old, has deeply entered the ocean of Chan and thoroughly awakened to the essential point of mind. For several decades he has lived in seclusion by the shores of Shanghai, leaving behind family ties and cutting off attachment, renouncing fame and profit. Integrating Pure Land and Esoteric Buddhism, he teaches according to each person’s capacity, labors silently, and remains unmoved by praise or blame.

Recognizing that realizing the mind and seeing one’s true nature, thoroughly awakening to one’s original nature, are truly the guiding principle of the Buddhadharma, the Elder has issued an urgent call and vigorously promoted this teaching. Adapting it to the times, he has energetically propagated the Dharma of direct pointing: directly pointing to the human mind, seeing one’s nature, and becoming a Buddha.

He also recognizes that Chan practitioners, lacking the forceful guidance and probing examination of an accomplished teacher, often investigate for many years without receiving any news. Therefore, he frequently uses the formless esoteric Heart-of-Heart Dharma, which is close to Chan and simple and direct in practice, as a skillful means to guide practitioners. Relying on the empowering force of the Three Mysteries, they swiftly attain samādhi and wisdom and suddenly open the true eye. Faithful students come in an unbroken stream.

The Elder is the third-generation lineage holder of the Heart-of-Heart Dharma gate. In his early years, he wrote an essay, “A Brief Discussion of Realizing the Mind and Seeing One’s True Nature,” and also expounded Master Wang Xianglu’s Inscription on Awakening to the Mind. These two writings explain in great detail the content, essentials, and meaning of realizing the mind and seeing one’s true nature; the methods of practice before and after awakening; and such matters as realizing the essence and giving rise to its function. Their subtle meanings are profoundly penetrating.

In addition, in recent years he has lectured to students in Wenzhou on the koans in Chan Master Yuanwu Keqin’s Blue Cliff Record of the Song dynasty, elucidating the subtle meaning of the Flower Sermon, inspiring prajñā, analyzing ultimate principles, and pointing to things to transmit mind; every word reveals the truth. He has also discussed rebirth through eliminating karma and rebirth while carrying karma in the Pure Land Dharma gate, as well as key questions concerning rebirth in the Western Pure Land. He explains the profound meaning that Chan and Pure Land are nondual, that when the mind is pure the Pure Land is pure, and the importance of earnest Buddha-recitation and one-pointedness of mind without distraction.

In summary, the Elder’s essential outline of practice and realization takes prajñā as its principle, dhāraṇī as its method, and the Pure Land as its ultimate destination. The writings mentioned above have appeared in Chan studies series compiled by the editorial department of Chan in Hebei, the monthly magazine Dharma Voice in Beijing, and Selected Writings of Guanghua, published by the Buddhist Scripture Distribution Office of Guanghua Temple in Fujian. They may be said to bestow the flavor of ambrosia, open the gate of skillful means, directly point to the source of mind, and return together to the Pure Land. This book is truly a precious raft for awakening to the mind and an excellent guide to practice and realization. I respectfully append these words, adding to the joy of the Dharma.

Xu Hengzhi

Beginning of Spring, February 4, 1996