Someone asked, “Hi Soh, do you know anything about the Wu Xiang Mi Xin Zhong Xin Fa that Yuan Yin Lao Ren is a lineage holder of? (I posted that as a comment in AtR but it got removed as spam, go figure)”

I used ChatGPT to translate this article https://www.dharmazen.org/X2GB/D22Method/M401CurrentMWM.htm for him:

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no need to ammend translation, but just a suggestion for next time: in buddhist context, 无相 is actually 'signless' or signlessness, not formless. the only exception is when 无色or无色天 is discussed - formless, or formless heavens

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Thank you for your valuable suggestion and clarification regarding the translation of 无相 as "signless" in the context of Buddhist teachings, except when discussing 无色 or 无色天, where it translates to "formless" or "formless heavens." I appreciate your input, which helps in providing more accurate and contextually relevant translations. If you have any more questions or need further assistance, feel free to ask!

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wait i realised you didnt give me translation but summary. please give me word by word translation of the whole text. and remember to translate as signless instead of formless

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Certainly! Here's a word-by-word translation of the text:

A Brief Discussion on the Origin and Current State of the "Heart within Heart Method"

Written by Shàn Xiáng Bīqíu (Ordinary name: Zhang Xuanxiang) at the Fal Chan Meditation Center

The "Heart within Heart" method of the secret teachings of the mind is a supreme secret method, belonging to the highest fourth gate of truth in Esoteric Buddhism. Its practice primarily aims at realizing the mind and seeing the nature, achieving the signless state. According to various ancestral masters - this method does not rely on form, nor is it separate from form. Two-thirds depend on Buddha's power, and one-third on self-effort. It begins with cultivating the eighth consciousness, first breaking through ignorance, then reducing hindrances, enabling practitioners in a short time to uncover their original nature, eliminate habitual confusion, and ultimately realize fundamental wisdom. In terms of doctrine, it belongs to the supreme part of the secret teachings, allowing practitioners to directly experience the source of the mind while also penetrating Chan and Pure Land teachings, breaking through all dharma views to reach the ultimate state, thus it is rightfully called a great dharma encompassing all schools. Its ritual is simple, neither requiring additional practices nor various offerings. Regardless of gender, age, wealth, or status, as long as one is willing to develop the supreme aspiration for enlightenment and can meditate for two hours daily, they can practice it. This is the most relevant method for realizing the mind, achieving Buddha's wisdom, escaping suffering, and attaining liberation from life and death in this age of the Dharma's decline.

During the Tang Dynasty, under Empress Wu's reign, the Indian monk Bodhiruci came to Chang'an. He was ordered to translate the "Buddha Heart Sutra", which is the foundational text of the Heart within Heart Method. At the beginning of this sutra, Shakyamuni Buddha tells the assembly: "Good men, good indeed! Do you all know that sentient beings are inexhaustible? I see that sentient beings do not understand my dharma, do not know my mind, do not reach my level, are controlled by demons. How can they be saved? Who has a plan to protect sentient beings? Who has a method to capture this poison?" At that moment, various Bodhisattvas, Vajra secret traces, and great independent gods of all worlds came forward, each wishing to subdue sentient beings with compassion, divine power, and freedom of transformation. The World-Honored One said that none of them could capture this. Then, upon the request of Bodhisattva Real Virtue, he expounded the method of salvation: "Only the heart within the heart of the Tathagata cannot be reached by others. Why? Because it can make all demons generate great compassion, all dharma spontaneously manifest, all Buddhas never leave, all Bodhisattvas become disciples, all Vajra display power, all heavenly beings always protect, all great Yakshas and Rakshasas assist in dharma, all great ghosts and spirits generate joy, those who hold and chant it equal Buddha's power, Buddha's mind, Buddha's wisdom, Buddha's majesty, those who hold it can do anything with their mind, all obstacles are eliminated, Sakra and Brahma constantly support, all beings up to Bodhi never regress, all worldly affairs are self-evident. Even past, future, present worlds, whether with or without communication, with or without wisdom, with or without nobility, are all subdued." He also taught the practice method of Heart within Heart, hence the World-Honored One revealed a supreme treasure to the assembly, allowing countless future beings to escape the sea of suffering and achieve the fruit of the Bodhi path.

Originally, China had its own transmission of secret teachings. During the Tang Dynasty, under Emperor Xuanzong, Indian monks Subhakarasimha, Vajrabodhi, and Amoghavajra came to China, translating many pure esoteric scriptures like the Mahavairocana Tantra and Diamond Peak Sutra, spreading secret teachings in China, historically known as the "Three Great Masters of the Kaiyuan Era". Later, up to the Tang Zhenyuan era, Master Huiguo transmitted the pure secret teachings to Kukai of Japan (774–835, founder of the Shingon school, propagated teachings at To-ji), and the Tiantai school transmitted secret teachings to Saicho (767–822, founder of the Japanese Tendai school, a naturalized Japanese of Han Chinese origin). Since then, Japan started having secret teachings, known as "Eastern Esoteric" and "Tiantai Esoteric". Due to the complex ritual procedures of pure Esoteric Buddhism, requiring mandalas and various offerings, it suffered greatly during the anti-Buddhist persecution under Emperor Wuzong of Tang, and later persecuted under Emperor Zhu Yuanzhang of Ming, the Esoteric Buddhism transmitted in the Tang Dynasty was essentially lost in China. The Heart within Heart method and other secret teachings, because they flowed into Japan, have been preserved to this day, but as they belong to the signless state, only those who have practiced to a deep level can transmit it, hence very few have received it.

After Esoteric Buddhism entered the mainland, Padmasambhava transmitted another lineage of secret teachings to Tibet, later known as Nyingma (commonly called Red Sect), which included the Heart within Heart method. Master Nona once promoted secret teachings in China, mentioning the Heart within Heart method. Because it belongs to the supreme secret teachings, it cannot be lightly transmitted to ordinary people, so it was only transmitted to Yuan Xilian in Shanghai. According to Yuan Yin, the third patriarch, a few years ago, there was a Master Huaize in Taiwan (a disciple of the elder brother of Master Xuan Guang, my refuge teacher, and the disciple of Master Shang Qin Xia Yin, whose name was given by Master Shang Qin Xia Yin. He is also the disciple of Master Xuan Guang, the current abbot of Taitung Dong Chan Temple, who is my refuge teacher's own son, hence my Dharma nephew. A few years ago, Mr. Ding, who carves Buddha statues, visited me, and I learned of this Dharma nephew relationship), who went to Mount Koya in Japan (the root dojo of Eastern Esoteric) to study Esoteric Buddhism. After six years, he saw the foundational text of Heart within Heart and asked his teacher to study it. The teacher told him that his current conditions were not enough, and he must wait until he was qualified as an Acharya before it could be transmitted. Lacking patience, he went to Tibet, found a teacher of the Red Sect to learn this method. The Red Sect teacher told him: Since you have already practiced Esoteric Buddhism for six years in Japan, you can spend less time here. Stay with me for another ten years, first practice other secret teachings, then I can transmit it to you. Thus, the Heart within Heart method in Japan and Tibet is a secret teaching not lightly transmitted, difficult to obtain without arduous practice and a considerable foundation in secret teachings.

The "Heart within Heart Method" now taught by Xin Mi (Heart Secret) is neither from Eastern Esoteric nor Tibetan Esoteric, but a unique transmission from China, already present in Tang Esoteric and resurged in the 20th century as the signless Esoteric Heart within Heart Method. Its founding patriarch (first patriarch) is Upper Great Lower Foolish Acharya.

The great foolish patriarch, a son of the Li family from Wuhan, Hubei, was a politician in the early Republic of China, serving as a Hubei Provincial Assembly member. During the period of warlord division, with continuous warfare and the suffering of the people, he was deeply distressed, developed a renunciation mind, abandoned his official position, and became a monk at Bao Hua Vinaya Monastery in Nanjing, later practicing diligently at Dong Lin Monastery on Mount Lu. Initially practicing the Pure Land method, despite numerous hardships, he remained undeterred, then resolved to practice the Pratyutpanna Samadhi, enduring great difficulties without regretting his initial intention. After a period of strenuous effort, he achieved deep meditative absorption, experienced a manifestation of Samantabhadra Bodhisattva, and was taught the Heart within Heart method. He was also told that this method was originally in the "Great Collection of Scriptures" and was very skillful, which could be checked and practiced. This method, with the blessing of Buddhas and Bodhisattvas, is particularly effective in uncovering the original nature, doubling the effect with half the effort, complementing the Zen school's reliance on self-effort, and most suitable for contemporary sentient beings. Following the Bodhisattva's instructions, he found the "Buddha Heart Sutra" in the great collection, thoroughly studied its essentials, and after seven years of diligent practice, finally realized the true nature and achieved the signless state. In the mid-1920s, he descended the mountain to spread the dharma, establishing the Yinxin (Seal Mind) dharma gate.

The Heart Secret Method was then transmitted to Wang Xianglu layperson, styled Zaiji, pen-name Xianglu (Character Six), also known as "Benevolent Knowledge Layperson", originally from Haiyan County, Zhejiang, his family later moved to Yan Guan Town, Haining County (now Haining City, Zhejiang). Born on March 2, 1885, at the hour of Xu, he passed away on December 16, 1958, at the hour of Xu. As the sixth son of Wang Xinfu, a well-respected figure in Haining,

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his father was upright and resigned from his official position due to his integrity. His mother, from the Jiang family, was also from a respected family in Haining's Xieshi, deeply devoted to Buddhism, generous in charity, and exceptionally wise. When Master Wang was born, it was said that he had a melon-shaped mark, considered an auspicious sign. He was extraordinarily intelligent and exceptional from a young age, able to recite the "Diamond Sutra" and memorize the "Heart Sutra" fluently as a child. As a youth, he frequently accompanied his mother on pilgrimages to Mount Putuo, deeply imprinting the great compassionate vows of Avalokiteshvara Bodhisattva in his heart, firmly planting the seeds of Bodhicitta. Later, as a successor in teaching the dharma, he became the second-generation transmitter of the signless Esoteric Heart within Heart Method of the Yinxin School. In his early years, Master Le Chonghui of the Mahayana Hermitage published his "Yi Hai Lecture Records", which are now compiled by his granddaughter Zhao Xiaomei Layperson into the "Complete Works of Wang Xianglu", spreading the teachings of the Yinxin School in Taiwan and often bestowing initiations and teachings at the Mahayana Hermitage.

The third-generation transmitter of the Yinxin School, Vajra Master Yuanyin, was my initiation and teaching master in 1995, originally named Li Zhongding, a great Chan virtue, born on November 22, 1905, in Hefei, Anhui, and passed away on February 5, 2000 (the first day of the lunar new year), at the hour of Xu, in Shanghai Xinzhuang Tuanjie Huayuan Jing She, at the age of 96.

Following Master Yuanyin, there was no successor in the lineage, as the master said: To receive the Heart Secret's Heart within Heart transmission, one must meet five conditions: 1) truly enlightened; 2) educated, with a high level of educational attainment; 3) highly virtuous, not seeking fame or gain; 4) able to expound the sutras, revealing both exoteric and esoteric dharma; 5) able to interpret kōans. Unfortunately, during his lifetime, although some disciples in mainland China had awakenings, none fully met these five conditions, and thus the Heart Secret had no successor. The Heart within Heart method has the style of Zen after the Sixth Patriarch, without a true transmission of the dharma robe and bowl, but all disciples transmit what they have been taught. Whether the Heart Secret School, like Zen after the Sixth Patriarch, can maintain this situation is yet to be seen. It depends on whether later generations of great masters possess the selflessness, dedication, and desire only for the welfare and joy of sentient beings, without seeking fame or gain. According to reliable masters, they asked Master Yuanyin three times: "If someone initiates and teaches without your permission, is it considered stealing the dharma?" Three times asked and answered, Master Yuanyin directly replied: "It is considered stealing the dharma!" Thus, many people in the Yinxin School - Heart within Heart method are initiating students today, heard of more than ten or twenty online or privately. Have these people obtained the permission and lineage transmission from the ancestors to teach? This is very important for those who practice secret teachings. Without true virtue, how can they teach good disciples? Therefore, whether the signless secret teachings of the Heart within Heart method can develop normally in the future, whether it is a blessing or a curse, remains unknown.

The third-generation side-line transmitter of the Yinxin School, Vajra Master Acharya Xu Hengzhi, was my "transmission initiation" root master. Master Dingzhen, the root master, was born in 1915, originally from Zhenhai, Zhejiang. Influenced by his father from a young age, he became devoted to Buddhism. Growing up, he worked in the metallurgical industry, undergoing great trials, and later, introduced by a cousin, at the age of 25, he resolved to formally study Buddhism and received the Three Refuges and Five Precepts from Master Nenghai, taking the dharma name Dingzhen. At the same time, he corresponded with Master Wang Xianglu, who was propagating the dharma in Tianjin, receiving guidance on the essence of Prajñā and the method of observing the mind. After the victory of the Anti-Japanese War in 1945, Master Wang Xianglu came to Shanghai to spread the dharma, and he learned the signless Esoteric Heart within Heart method from him, following the "Secret Rituals of the Buddha Heart Sutra" in the Taisho Tripitaka, practicing the Six Seals and One Mantra for four to five hundred sessions, each lasting two hours, entering the signless gate and cutting off entanglements. In the 1950s, he received the Yogacara Bodhisattva Precepts under the guidance of Master Qingding. The Yogacara Bodhisattva Precepts have four levels: 1) Greed: attached to having and possessing, stained by nature, obstructing non-greed, creating suffering as karma, the foremost of fundamental afflictions. 2) Stinginess: indulging in wealth and dharma, unable to give generously, secretive by nature, obstructing non-stinginess, despised as karma. 3) Anger: relying on disagreeable situations, anger arising by nature, obstructing non-anger, wielding a stick as karma. 4) Hatred: preceded by anger, harboring malice, forming grudges by nature, obstructing non-hatred, hot annoyance as karma.

The root master strictly upheld the precepts, and under the influence of these four Yogacara precepts, truly cultivated a gentle and mild heart, a gentle and polite demeanor. For example, even at nearly 90 years old, when meeting Shi Dengjue (Chengyi) monk, who had recently left home and closed himself for three years to practice the Heart within Heart method, he greeted Chengyi monk with a prostration, showing his "selfless" cultivation which is extraordinary. I also heard that when Master Yuanyin was still alive, someone wanted to find the master for initiation into the Heart within Heart method. The master always told visitors that the current Heart Secret transmitter was Master Yuanyin, and they should go to him for initiation, not to me. This shows his respect for his fellow disciple and the rightful transmitter of the Heart Secret lineage, far from the current trend of some seeking fame and profit, eager to initiate others.

Both Master Yuanyin and his Dharma brother, Vajra Master Acharya Xu Hengzhi, practiced in seclusion at Wolong Mountain. According to Master Chengyi in the article "Correct Understanding of the Heart within Heart", after Master Yuanyin passed away (February 5, 2000, during the Spring Festival), he completed his three-year, three-month, and three-day retreat, learning of Master Yuanyin's passing, and then visited Vajra Master Acharya Xu Hengzhi. Here's his account:

"There was an elderly Mr. Xu Hengzhi in Shanghai! He was Master Yuanyin's Dharma brother! When I visited him, he opened the door, knelt down, and prostrated, saying, 'Oh! Such dignity, Master.' I didn't expect to be so dignified, and he, so old, prostrated to me. It's not my dignity, but Elder Xu's high virtue. He is the senior generation, our uncle, right? Master Yuanyin was our master, so he's our uncle! As soon as he opened the door, he prostrated, showing such dignity in prostrating. I was startled; I had never seen an elderly person prostrate to me before. He prostrated, and I quickly helped him up, saying, 'Uncle Master, please sit.' Then I helped him to the sofa and asked to prostrate to him. As soon as I prostrated, he prostrated back, and so it went. That day, he handed over the 'Heart within Heart Method' scrolls (the small dharma book of the lineage), and after lunch, eating noodles, he said, 'Your future task is to propagate the Heart within Heart method, but don't rush, it takes time. Take these scrolls.' I said no. I said, 'I just came out of retreat and don't know anything!' I said, 'Let me do this, no.' He said, 'This is our master's intention, and you have such a connection.'"

This story happened around October 2000, so it seems that Master Chengyi's real master in the Heart within Heart method was Master Yuanyin, and the transmission initiation lineage came from Vajra Master Acharya Xu Hengzhi. My situation is similar. With the permission of Master Xu Hengzhi, on November 22, 2005, accompanied by Chen Baihua, I went to Shanghai to visit Uncle Master (at that time not yet transmitting the lineage, so he was called Uncle Master), and the master personally handed me a small book - "Initiation Dharma Book" (the scroll mentioned by Chengyi monk), teaching me how to perform the initiation ritual. After officially learning this initiation method, I could initiate and teach those willing to learn the Heart Secret. However, since receiving the teaching, I consider this method to be a signless secret teaching, a supreme secret teaching, so I carefully select those to whom I give initiation. If they have no meditation foundation or haven't studied Buddhism

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for a long time, I don't give initiation. Otherwise, they must first practice preliminary practices, especially learning the chain-knotting to make their fingers flexible, which is essential for correctly forming the mudras of the signless secret Heart within Heart method. Then, they learn meditation, or repentance mudras, or the Great Six-Syllable Mantra, and other practices.

In Taiwan, not many Buddhists may be familiar with Master Chengyi. Here is a brief introduction: His Dharma name is Chengji, styled Dengjue, with the lay surname Mei. In 1994, he studied Chan and Pure Land Esoteric Buddhism under Master Yuanyin in Shanghai. In 1996, he was ordained by Master Mingshan and received the full precepts at Guanghua Monastery in Putian. In 1997, he closed himself for three years, three months, and three days at Wanshou Monastery in Fu'an. In 2000, he received the Yinxin School's Dharma lineage and began teaching initiation. In 2007, he received the 45th generation Dharma lineage of the Linji Chan School from Master Benhuan of Hongfa Temple in Shenzhen. He is currently the abbot of Sanfo Chan Monastery on Chongming Island, Shanghai.

Regarding this, many great masters have bestowed initiation and taught the Heart within Heart method to the public. To my knowledge, in mainland China, ordained members include Master Chengji Dengjue, Master Wude, Master Dazhao, and in Taiwan, Master Wuben. Among laypersons in mainland China, there are Qi Zhijun, Chen Ning, Shen Zengfu, Shen Hong, and others. There may be others I am unaware of or have forgotten their names, totaling over a dozen people.

The Heart within Heart method taught by the master includes six hand mudras and one mantra. The practice is simple and easy to learn, requiring neither additional preliminary practices nor visualization, as it is similar to Chan Buddhism, starting practice from the eighth consciousness and receiving the blessing of Buddha's power, thus easily leading to direct insight into one's true nature. The mantra is like a secret code formulated by Buddhas and Bodhisattvas in meditation, similar to a telegraph code; hand mudras are like seals on documents, like antennas on a TV. Through forming mudras and reciting mantras, practitioners can connect with the minds of Buddhas and Bodhisattvas, merging as one, hence receiving powerful blessings and quickly realizing the path. The six hand mudras of Heart within Heart each have different functions, and practicing them in sequence can purify practitioners' karma, solidify their foundational understanding, and lead to realization.

The six mudras of the Heart within Heart method are:

The Bodhicitta Mudra: Teaches practitioners to develop great aspirations and vows, aiming for enlightenment and transforming sentient beings, solidifying the initial intent in practicing the path. Like building a hundred-foot tower, one must first lay a solid foundation; without a firm foundation, the tower will collapse. Without a great aspiration or vow in studying the path, one will retreat when faced with difficulties and stop when obstructed, never persisting to the end to realize the holy fruits. Therefore, this mudra is most important, the king of all mudras among over 16,000 hand mudras in Esoteric Buddhism.

The Bodhicitta Fulfillment Mudra: Practicing this mudra can eliminate past karma and cure diseases, serving as a prelude to opening wisdom. The "Buddha Heart Sutra" says: "If good men and women obtain and hold this seal, they will transform karma and eliminate obstacles, quickly realizing supreme perfect enlightenment. Constantly holding this seal, they will hear and remember, naturally understanding all essential dharma. Those who have not held it from a long past, whatever is done by the mind, all perfectly conform." Practitioners often experience diarrhea, as this mudra's blessing power cleanses past pollution and filth through excretion.

The True Granting of Bodhicitta Mudra: The mudra where Buddhas and Bodhisattvas shine light and bless practitioners, pushing them forward, quickly entering meditation. If practitioners encounter disturbing situations during practice, practicing this mudra can quickly change the situation and deepen meditation. If distant relatives and friends are sick or encountering undesirable events, practicing this mudra for them can also lead to recovery or improvement after practice.

The Tathagata Mother Mudra: Crucial for opening wisdom, achieving enlightenment, and rebirth in the Pure Land. The "Buddha Heart Sutra" says that those who practice this mudra "will have the same longevity as the Buddhas; I will also

achieve enlightenment as the Buddhas do; liberate others as the Buddhas do; be unobstructed as the Buddhas are; manifest as the Buddhas do; radiate light as the Buddhas do; be in peaceful meditation as the Buddhas are; enter samadhi as the Buddhas do; teach the dharma as the Buddhas do; abstain from food as the Buddhas do; and all activities of the Buddhas, I can also perform." Therefore, when the six mudras are completed and one focuses on practicing the second and fourth mudras, the second mudra is practiced for one day, and the fourth mudra for six days, indicating the importance of this mudra. Many students open their primordial and see their original nature while practicing this mudra.

The Tathagata Good Collection Dharani Mudra: It combines the merits, power, and wonderful uses of all Buddhas' mantras into one. Its power is immense, its force swift, capable of subduing demonic obstacles, breaking external and heretical methods, and even moving mountains and filling seas, eliminating the afflictions of various seeds. Therefore, practicing the Heart within Heart method does not risk demonic interference, nor disturbance from external and heretical methods.

The Tathagata Speech Mudra: If practitioners maintain this mudra, all sutras spoken by the Buddhas and treatises composed by the Bodhisattvas can be understood at a glance, comprehended thoroughly, without the slightest doubt. This mudra can also invoke the blessings of all Buddhas and Bodhisattvas, fulfilling all wishes. When greed, anger, ignorance, arrogance, doubt, and various desires are all emptied, relying on the power of Buddha and Bodhisattva's blessings, one can quickly manifest innate supernatural powers.

Because the six mudras of the Heart within Heart method each have functions like generating aspiration, eliminating karma, achieving meditation, opening wisdom, subduing demons, and removing obstacles, students of this method do not need to go through preliminary practices and stages of generation and completion, but can directly enter the stage of great completion.

The practice of Heart within Heart is a method of cultivating both concentration and wisdom. When sitting, the mind hears and perceives, focusing on meditation, with wisdom within meditation, nourishing wisdom through concentration. When not sitting, encountering situations to train the mind, using the light of wisdom to awaken and break all delusions, integrating wisdom into concentration. With the mutual support of concentration and wisdom, and their perfect integration and equal maintenance, practicing this method has clear effects and quick results. It is not rare to see students open their original nature within dozens of sessions.

The practice of Heart within Heart is also neither empty nor existent. Speaking of emptiness, it has a mantra and mudra; speaking of existence, the mantra and mudra have no meaningful discussion, no thoughts to engage. It teaches one to focus on the mantra, pushing forward. When the mind empties to a certain point, the root and dust naturally fall off, revealing the original nature.

The beauty of the Heart within Heart method lies in its ability to integrate all teachings into one. The "Buddha Heart Sutra" says that practicing the fourth mudra of Heart within Heart can lead to rebirth in the Western Pure Land and even rebirth in the Pure Lands of the ten directions, which is the Pure Land school; opening the primordial to see the original nature is the Chan school; and finally, when the mind connects with the worlds of the ten directions, with all Buddhas in my heart and me in the hearts of all Buddhas, mutually encompassing each other, endlessly, interpenetrating without hindrance, is the Huayan school. This method, unlike ordinary Esoteric Buddhism, is the essence of all Buddhas, the jewel of the crown, encompassing all methods and summarizing all schools, truly not an overstatement.

Method of Practice:

It can be roughly divided into the following stages:

Period of Practicing the Six Mudras: The six mudras of this method must be practiced in sequence, not skipped, each for eight days, making a 48-day cycle, completed in two rounds. This is the foundation-laying period. After completing the six mudras, one can close the doors to the three evil paths and cut off the causes of samsara. This is also the unique feature of Esoteric Buddhism.

Period of Focusing on the Second and Fourth Mudras: After the six mudras, one enters the specialized practice stage of Heart within Heart. During this period, with seven days as a cycle, practicing the second mudra on the first day and the fourth mudra for the next six days, repeating until great enlightenment is achieved. As long as practitioners practice according to the method, without missing sessions for no reason, they can receive good news within a thousand sessions. Those who haven't opened up within a thousand sessions but continue to

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diligently practice, persevering for seven to eight years until they resonate, are also among them.

The Period of 'Hitting Seven': During the period of focusing on the second and fourth mudras, one can incorporate the 'Hitting Seven' method. The Heart within Heart method's 'Hitting Seven' is usually conducted in winter, lasting no more than four weeks. A knowledgeable teacher is required to lead the sessions, with three sessions each day, each lasting four hours. The first two sessions practice the fourth mudra, and the last session practices the second mudra. On the final day, nine sessions are conducted, only practicing the fourth mudra.

'Hitting Seven' is an especially intensive method, as continuous daily practice generates a powerful blessing force. Practitioners have no time for other concerns, so it is easier for them to "steal the mind" and open the "mind flower", showing more significant effects than usual practice. However, 'Hitting Seven' requires special time and space and has certain physical requirements, so it is not for everyone and not a must for everyone. The main effort in practice is on a regular basis; if one practices diligently, natural resonance will occur. For those who can, using the 'Hitting Seven' method for diligent pursuit of realization is, of course, better.

The Period of Maintaining and Removing Habits After Seeing Nature: The purpose of practice is to see everyone's inherent Buddha nature. For those who truly see nature, their mind nature is clear, the eye of the path is open, they see Buddhas and sentient beings as equal in essence, sentient and insentient beings as complete in wisdom, every thought and action as prajna, every movement as wondrous function. After seeing nature, since beginningless delusions still persist, one needs to repeatedly refine the mind, but since they have realized the nature of non-abiding and non-action, even though they continue to practice, their minds hold no attachments. For those initially enlightened, due to many delusions, if they have not completed a thousand sessions, they should continue to meditate. Although their fundamental nature is clear, their concentration is not yet strong, and they may still have frequent delusions when encountering circumstances. They need to cultivate concentration through meditation. After a thousand sessions, if one's habits are weak, they can stop meditating and cultivate their nature in daily life, nurturing the holy embryo. If habits are still strong, they can continue meditating, gradually refining habits through practice, but they should not be attached to sitting, or else dharma views will not be removed, and it will be difficult to enter a state of freedom.

Although the Heart within Heart method can help practitioners quickly open their original nature and see Buddha nature, due to individual foundations and levels of effort, not everyone can achieve enlightenment. So, for those who have not seen nature, is it necessary to continue practicing the Heart within Heart method? The answer is affirmative. As previously mentioned, the fourth mudra of Heart within Heart can lead to rebirth in the Western Pure Land. Therefore, completing a thousand sessions of Heart within Heart practice and maintaining the initial intention until the end of life can lead to rebirth according to one's wishes. Fearing that many people would not achieve realization through practice, the great foolish patriarch also specially transmitted the Cishi mantra and the Rebirth mantra. According to the method, reciting and holding these mantras can definitely lead to rebirth in the Tushita Inner Court or the Western Pure Land. Those who are willing to practice the Heart within Heart method can all benefit. Many people feel a significant change in their body and mind after a short time of practice: habits are reduced through repeated upheaval, attachment weakens from initial firmness, mood changes from distress and depression to cheerfulness and enthusiasm, and the body also transforms for the better unknowingly. The speed of achievement and the quickness of effect are beyond ordinary imagination, only known by those who practice.

The ancestral masters described the origin of the Heart within Heart method as follows:

When the great foolish patriarch descended the mountain to spread the dharma, Esoteric Buddhism had long been extinct in the mainland, and the supreme dharma treasure was unrecognized by the world. To make people aware of this skillful and convenient method, the patriarch displayed some spiritual powers wherever he went, causing a sensation throughout the north and south of the great river, attracting over fifty to sixty thousand people seeking the dharma. Initially busy with initiation and teaching the dharma daily, he did not elaborate on its essentials, leading people to regard it as ordinary Esoteric Buddhism, emphasizing spiritual powers over the path. In 1930, the patriarch consecutively held nine Prajna

dharma assemblies, revealing the secret meaning of the teachings for the first time, and then transmitted the dharma to his heart-disciple Wang Xianglu, before retiring in disguise to the Sichuan and Shu regions. The great foolish patriarch only wrote one piece, the "Liberation Song," and one poem, "Farewell Poem," without leaving other written works.

The second patriarch of the Heart within Heart method, Wang Xianglu, known as "Benevolent Knowledge Layperson," was from Haiyan, Zhejiang. From a young age, he was exceptionally intelligent and naturally wise, fond of reading scriptures. In his youth, he served as a translator for an imperial envoy, traveled to India and Southeast Asia, and visited Buddhist relics, strengthening his commitment to the path. Initially seeking the essence of various schools, practicing chanting and Zen for over a decade without self-confidence. After following the great foolish patriarch in practicing the Heart within Heart method, he finally deeply entered samadhi, saw the true nature, and enlightened his mind. After assuming the patriarchal position, he established the Yinxin Hermitage in Tianjin and Shanghai, extensively spreading the great Heart within Heart method, tirelessly guiding later students, teaching thousands of students, with hundreds attaining confirmation and realization. His teachings were concise, profound, and easily understood, benefiting all listeners. His lifelong writings were extensive, totaling millions of words, but most were unfortunately destroyed during the Cultural Revolution. The surviving parts were collected and edited by his granddaughter, Mingzhen Layperson, into the "Complete Works of Wang Xianglu," now published. The "Complete Works" comprise three parts: the first part contains interpretations and explanations of various scriptures; the second part includes "Yi Hai Lecture Records," "Entering Buddhism, Understanding the School Q&A," and other lecture manuscripts; the third part includes Yinxin dharma essentials and miscellaneous records. His life's writings, all emanating from an enlightened mind, embody the essence of the great patriarch and deeply resonate with the supreme secret meaning. Defining the Yinxin school: with Prajna as the doctrine, with total maintenance as the method, and with Pure Land as the destination. Truly, every word is a gem, each phrase a treasure. Integrating Zen, Pure Land, and Esoteric into one furnace, sweeping away narrow views of sects, uniting teachings, doctrines, and precepts into one body, enlightening the eyes of sentient beings. His works are a guide for later students to understand the essentials of the teachings, the process of realizing the mind, and the essence of awakening to the nature of the sea. They stand as outstanding contributions to modern Buddhist studies. The theoretical framework of the Heart within Heart method was truly established and completed during the time of the second patriarch.

In 1958, Master Wang Xianglu fell ill in Shanghai. Knowing his end was near, he transmitted the dharma to his chief disciple, Li Zhongding, and repeatedly entrusted him: "This great dharma must be widely propagated for the benefit of the world." As his illness worsened, he formed the True Granting of Bodhicitta Mudra for several days, passing away peacefully.

The third patriarch of the Heart within Heart method, Li Zhongding, known as "Elder Yuanyin," was from Hefei, Anhui. As a child, he studied the Confucian teachings, pondering life and death; as a youth, he and his father read the "Diamond Sutra," feeling a sense of familiarity. Later, following his father to Zhenjiang, he played in temples, feeling calm and at peace when hearing the bell. At that time, there was an enlightened monk on Jinshan, revered as a living Buddha, who, seeing the young Li's wisdom, considered him a suitable vessel for the dharma, and said, "Study diligently; future blessings are boundless!" As a young man, he moved to Shanghai with his father, attended Hujiang University, and worked while studying after his father passed away. Deeply experiencing the brevity and suffering of life, he developed a strong renunciation mind, devoted himself to Buddhism, and remained unmarried. Elder Yuanyin studied under Tai Sect venerable Xingci, Huayan Abbot Yingci, and layperson Fan Gunong, learning Tiantai, Huayan, and Yogacara doctrines. He also participated in winter Zen and Pure Land retreats, once experiencing a loss of bodily sensation, immersed in light, but lacking a final breakthrough. Later, introduced by a friend, he met the second patriarch of Heart within Heart, Benevolent Knowledge Master, and practiced the Heart within Heart method, ultimately realizing the shattering of the void and the sinking of the earth. Blessed by Buddhas and Bodhisattvas, with auspicious signs appearing, he had profound dialogues with the great foolish patriarch.

Master Yuanyin was knowledgeable and highly intelligent, understood the ultimate goals of

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the three teachings, and grasped the mysteries of the Tripitaka. His heart for liberating others was particularly earnest. With Prajna as his eyes, he guided the confused into the wisdom of Buddha; using expedient means, he led the ignorant back to their true nature. His understanding and realization were not inferior to the ancient sages. Although he called his teachings secret, they encompassed Chan and Pure Land, especially skilled in interpreting secret teachings through Chan, integrating the secret into Chan. He effortlessly cited various public cases and classic stories, revealing insights into Prajna and highlighting the core intent of Yinxin.

Over decades, Master Yuanyin's dharma propagation extended across the vast regions of China. His disciples included not only domestic monastics and laypeople but also many overseas students from Europe, America, and Japan. His published works, such as "Essentials of Buddhist Practice and Realization," "Hidden Meanings of the Heart Sutra," "Henghe Great Hand Seal Lecture," and "Achievement Secret Manual of the Intermediate State," have been widely welcomed since publication, repeatedly reprinted to meet demand.

In 2000, on the first day of the lunar new year, Master Yuanyin, foreseeing the end of his mortal journey, peacefully passed away. During his cremation, not only were countless relics found, but the sky also displayed incredible auspicious signs, a testament to his lifelong diligent practice and perfect realization. His life and achievements shine brightly, serving as an eternal model for future generations.

In his will, Master Yuanyin did not appoint a successor, stating, "Those who are truly on the path will naturally spread it." The colleagues of Heart within Heart have continuously strived to propagate the dharma and benefit sentient beings. We believe that, as Master Yuanyin prophesied, the Heart within Heart method will be widely spread between heaven and earth and throughout the world!

This concludes the translation of the text. It offers a detailed and reverent account of the Heart within Heart method's lineage, practices, and significance in the Buddhist tradition, emphasizing its continuity, depth, and adaptability for modern practitioners.”

Here's another translation, of the article https://yinxinzong.com/yin_xin_zong/guan_yu_xin_mi.html：

“Here is the translation of the provided text:

The Heart within Heart method is the highest signless secret vehicle. Only those with great fearlessness dare to believe and practice it...

In Tibet, it is necessary to practice the form-based secret teachings for at least twenty years, or only after twenty years, can one practice this method. The roots and capacities of people in the East are different, hence they can directly advance deeper into this method. Initially, when practicing this method, the responsibility lies with the teacher; it should not be transmitted without careful examination. During the years 1928-1929, the great foolish Acharya started this in Beijing and Shanghai. At that time, there were fifty to sixty thousand seekers of the dharma, and he initiated hundreds of people daily. There was no time to discuss the essentials of the dharma in detail, so the world regarded it as ordinary Esoteric Buddhism. Most abandoned their practice midway or developed doubts and slanders. Those who deeply believed without doubt and received the essence of the teachings personally are less than two hundred to this day. Now, this foolish teacher (referring to the author) is in seclusion in Hanguo, temporarily declining worldly connections, and has instructed fellow disciples to spread the teachings widely. I feel deeply ashamed for arrogantly taking a seat above others with my half-understanding, tying this supreme and excellent connection with all benevolent ones. Fortunately, in the past two years, all practitioners have benefited from the practice, the dharma connection is increasingly prosperous, and the integration of Chan and Esoteric teachings is purifying this land. As for various doubts and slanders about the Heart within Heart method in the past, they have also been dispelled through personal verification by the benevolent ones, without need for argument.

The Heart within Heart method, in terms of the dharma, belongs to the secret part, enabling practitioners to directly realize the field of the heart, also penetrating Chan and Pure Land, as it integrates Chan, Pure Land, and Esoteric into one furnace. It breaks all dharma views, reaching the ultimate ultimate state. All rituals are extremely simple, no need for various preparations and offerings. Regardless of gender, age, wealth, or status, anyone who can sit for two hours can practice it and can achieve concentration within a set period. Once concentration is achieved, wisdom naturally arises. Therefore, those who have not sat for a hundred sessions cannot discuss the essence of the mind, to make clear the body and start using it. The wonder of this method lies in the utterly tasteless darkness, suddenly brightening up, personally seeing the true nature, and achieving samadhi. Due to different habitual energies of each person, the speed of response and reaction images vary, so it is advisable to always be close to a teacher or friend for consultation during practice. Otherwise, once concentration is achieved and a state is experienced, doubts may arise again, leading to abandoning meditation, a very common issue.

In practicing the Heart within Heart method, the emphasis is on post-meditation, encountering circumstances to train the mind, using wisdom to illuminate, seeing all as illusion, the mind naturally unattached. Non-attachment is non-abiding, non-abiding is called non-thinking, not the non-seeing and non-hearing of non-thinking. This method is the supreme wonderful method of capturing the mind, from understanding the mind to emptying circumstances, from emptying circumstances to emptying the mind, from emptying the mind to emptiness

of emptiness, from emptiness of emptiness to revealing the nature, from revealing the nature to complete illumination, from complete illumination to profound tranquility, thus entering the subtle ultimate realm of the Heart within Heart.

The practice of the Heart within Heart method is roughly divided into five stages: 1) the period of completing the Six Mudras; 2) the period of continued practice; 3) the 'Hitting Seven' period; 4) the period of completing a thousand sessions; 5) the period of giving up and no longer practicing. This method is mostly about a thousand sessions. If one refuses to give up then, it becomes an illness of clinging to the method. After completing the six mudras, if one refuses to continue sitting, these two types of people are the most common, which is very regrettable.

The root problem of sentient beings lies in habitual tendencies. Without removing this root, it is not thorough. This root lurks within the nature, and the Heart within Heart represents this nature. The initial practice of this method focuses on seeking concentration. Once concentration is attained, it becomes the essence, from which wisdom is born, and the arising of wisdom is the function. During meditation, practice cessation, which is the essence; when not meditating, practice observation, which is the function. As cessation and observation progress together, concentration and wisdom support each other, and essence and function unify. If the essence is great, the function is great; if the essence is small, the function is small. However, practitioners often do not engage in function, only meditating for two hours a day and not willing to investigate and practice observation, hence achieving little effect, and thus doubting the ultimate nature of the method. It's like sharpening a knife but not testing it, not knowing whether the knife is sharp or blunt, blaming the method of sharpening, and wrongly forming self-views, which is regrettable.

The practice of the Heart within Heart method is unique among other methods. Initially, it is easy to achieve concentration, but midway, it feels chaotic. This is actually a time of great progress, and practitioners must not doubt or retreat. It's like two bowls of muddy water; one is left still to allow the sediment to settle, quickly becoming clear but not ultimately so, as it becomes muddy again with the slightest disturbance. The other gradually removes the sediment, stirring more, removing more mud, and when it is thoroughly clear, it is no longer afraid of disturbance. It's like a patient reacting to medication with sweating, vomiting, and diarrhea, which is necessary for healing.

People seeking concentration often mistake stillness for concentration. This is stillness, not concentration. Concentration means being the same in motion and stillness, not differentiating between concentration and chaos. Regardless of circumstances, whether favorable or adverse, praise or blame, pleasure or pain, facing the eight worldly winds without being affected or swayed, this is true concentration. The Heart within Heart method can indeed be practiced to such states. However, those of lesser wisdom might be shocked and say, "This is the realm of Buddha; how can we ordinary people achieve it? This must be madness, not knowing one's limits," etc. If someone hears this, they might doubt and not learn, deceiving themselves. This is human nature at work, absolutely not to be done. Practitioners should have a courageous and adventurous heart. There is nothing in the world that can be achieved without effort, let alone learning Buddhism.

Eastern Esoteric and Tibetan Esoteric Buddhism emphasize form-based practices with strict rituals. Buddha statues are solemn, and the expenses are enormous. Only the Heart within Heart method is not bound by anything, does not choose a location, and as long as one practices according to the method, satisfying the time, achievement is possible. Be patient and control your breath; there is no other way. First, do not seek supernatural powers; second, do not seek visions of light or Buddhas. If various states arise, do not be pleased or frightened; regard them as illusions and pay no attention. Do not be impatient when sitting. If someone disturbs you or a child cries, do not be annoyed or resentful. Use these situations to train the mind, transform accumulated habits. Whenever annoyed or resentful, be joyful. With time and natural practice, the light of equanimity and wisdom will appear.

In practicing the method, respect and earnestness are paramount. Respect ensures diligence, and earnestness enables endurance, making concentration easy to achieve. After sitting, lively

observation is key. Liveliness helps to transform stubborn habitual tendencies, and observation helps to assess the depth of daily practice, making function easy to arise. In the future, observing others' dispositions will also progress through this familiarity, and the eye of wisdom will open unconsciously. Achieving concentration and realizing the essence can rely on the method, as it involves mantras and mudras. However, developing wisdom and function entirely depends on oneself, requiring constant observation and practice, and one must not be negligent. Many modern practitioners, despite years of practice, still have afflictions. This is due to their reluctance to practice and apply what they've learned. They mistakenly think that worldly affairs and Buddha's teachings are entirely separate. The Sixth Patriarch said: "The Dharma is in the world, not apart from the world in enlightenment." If one does not use external circumstances to train the mind, they are far from the path.

For those practicing this method, the main principle is to not be lax in mind, not necessarily to endure suffering in the body. Therefore, precepts focus on the mind. Holding mudras with hands is a body secret; not engaging in killing, stealing, or sexual misconduct is sufficient. Reciting mantras with the mouth is a mouth secret; not engaging in verbal actions like lying, slander, etc., is sufficient. Keeping the mind clear and empty is a mind secret; not engaging in mental actions like greed, anger, and ignorance is sufficient. These are the precepts of non-precept, precepts for the unaware. Observing and certifying emptiness after sitting belongs to preventing suspicion and evil in the cause ground, precepts for the unforeseen. For killing, stealing, and sexual misconduct are fruits; the cause ground belongs to greed, anger, and ignorance, and these, in turn, are fruits; the cause ground belongs to not understanding the mind. Thus, the Heart within Heart method can directly realize the diamond-like Prajna, the supreme door to awakening the mind, removing fundamental karmic obstacles.

Practicing the Dharma method focuses on actual practice, and merely discussing doctrinal theories is entirely useless. Esoteric Buddhism not only requires one's own practice but also relies on Buddha's power, hence having certain assurance. Practicing precepts, concentration, and wisdom are virtues that enter without self-awareness. Historically, Chan and Esoteric Buddhism, different from other schools, start from the eighth consciousness, first breaking ignorance, then removing obscuring obstacles, with fundamentally different roots. Exoteric Buddhism considers breaking ignorance as extremely difficult, requiring three countless eons, not knowing that "countless" means "not to be spoken of." Learning Buddhism should not be discussed in terms of this life, and its swiftness or slowness has no fixed time. Those clinging to scriptural form should not be spoken to about this.

In today's world, due to poor environments, people's minds are increasingly uneasy, and dealing with worldly affairs is increasingly difficult. Everyone suffers from three types of insufficiencies: 1) physical weakness and illness; 2) lack of concentration; 3) weak cognition. Physical weakness leads to illness, hindering progress and shortening lifespan, with early loss in middle age, or even becoming incapacitated, which is very regrettable. The remedy lies only in cultivation and nourishment: cultivating to control the mind and see nature, nourishing to regulate qi and calm the spirit. When the mind is in charge, qi is sufficient, essence is solid, and spirit is vigorous, naturally eliminating illness and prolonging life. Lack of concentration mostly stems from physical weakness. A strong body can endure diligent cultivation, and with strong concentration, wisdom is sufficient, and cognition naturally becomes vast. Buddha's teachings are about actively liberating beings, not passively achieving self-realization. Elderly people, nearing the end of their journey, should urgently practice to escape the realm of suffering quickly. The fourth mudra of the Heart within Heart method can lead to rebirth in the Western Pure Land, aiding their mindfulness and rebirth causes. Middle-aged people, in the prime of their lives, if they feel a lack of vitality or insufficient concentration, facing situations with trepidation and fear, often causing mistakes, the Heart within Heart method can help achieve concentration in a set period. Concentration and wisdom support each other, significantly impacting their entire career. Young people, with insufficient cognition and easily swayed by external influences leading to downfall, can strengthen their foundation and take the lead in their endeavors by practicing the Heart within Heart method. Therefore, this method is suitable for everyone. Women at home with nothing to do, wishing to reduce illness, annoyance, and distress, will find the practice especially beneficial. Regrettably, people nowadays have little fortune to receive the dharma, and even more so, it's a pity if they receive it but do not practice it.

For those practicing the Heart within Heart method, after completing a hundred sessions, physical strength and complexion gradually improve, and various benefits are too numerous to mention. Below, I will discuss the essentials of the practice, but I will only mention a fraction of them. The most subtle aspects are known only to those who have personally realized them. Soon, the benevolent ones can approach this foolish teacher for further confirmation and a more complete understanding. The opportunity lies ahead, and those who are determined can achieve it. Be at ease for a while.

The "Complete Works of Wang Xianglu Layperson - Yi Hai Lecture Records"

This translation captures the essence of the Heart within Heart method, its stages, the importance of diligent practice, and the potential benefits and challenges faced by practitioners. It emphasizes the method's adaptability to different practitioners and its profound impact on personal and spiritual development.”