The Buddhadharma contains immeasurable dharma gates, guiding practitioners to turn away from defilements and unite with awakening, realize the mind and see their true nature, then begin cultivation on the basis of awakening, clear away accumulated habitual tendencies, transcend birth and death, and accomplish bodhi. The Heart-of-Heart Esoteric Dharma is a formless esoteric vehicle that emerged in the 1920s.

It was first transmitted to the world by Acharya Dayu, whom people honor as the First Patriarch; it was then transmitted to Master Wang Xianglu, and in the third transmission to Master Yuanyin (the lay practitioner Li Zhongding), who are honored as the Second and Third Patriarchs. Its ritual is simple and its practice convenient. Through the method of bringing the three mysteries into correspondence, the sense faculties and their objects fall away, and one enters the samādhi of self-nature, without form, abiding, or thought. It is an exceptionally distinctive and supreme practice within the formless esoteric vehicle.

Master Yuanyin entered Esoteric Buddhism by way of Chan. Deeply moved by great compassion, he extensively benefited living beings, bestowing empowerment and transmitting this Dharma on the basis of the secret ritual text in the Buddhist canon, The Buddha-Heart Sūtra, Also Corresponding to the Great Wish-Fulfilling Dhāraṇī (two fascicles, translated in the Tang dynasty by Bodhiruci). His students are found throughout mainland China, Hong Kong and Taiwan, as well as in the United States, Japan, Singapore, and other countries.

Now, although the Elder peacefully passed away at the age of ninety-six, his students, wishing to revisit his teachings and commemorate this great virtuous teacher, propose to publish the collected correspondence and talks from various places that have already been compiled into volumes, together with the Questions and Answers Collection personally corrected and finalized by the Elder.

The collection offers detailed instruction on methods of cultivation and realization, the essential points for awakening to the mind, and especially the work to be undertaken after awakening—safeguarding realization and eliminating habitual tendencies. It embodies the Elder’s compassionate and earnest manner and his compassionate vow to benefit sentient beings widely. The publication of this book may be regarded as a companion volume to Essentials of Buddhist Practice and Realization.

Everything the Elder taught was adapted to the capacities of his listeners, prescribing medicine according to the illness, and skillfully guiding students. May those who read this book not cling to words or fall into verbal interpretations, but infer the three from the one, release attachment and cast off bondage, and proceed directly toward bodhi. I respectfully offer these brief introductory remarks, wishing to encourage practitioners throughout the world together.

Xu Hengzhi

March 25, 2000