8) 默然持名

Silent recitation

There are instances when it is not appropriate to recite either aloud or in a low voice. There are times when it is awkward to finger a rosary. There are still other times when even Diamond Recitation may be inappropriate.(7) For such instances, the ancients have devised an exce lent expedient. It is not to move the lips, not to utter

a sound, but merely to concentrate m ind and thoughts on recitation, silently touching the upper front teeth with the tongue, or alternatively, to visualize this action. The only condition is that the Buddha’s name be clear and distinct, though it is uttered not from the mouth but from the Self-Nature. The faculty of hearing and the inner mind interpenetrate, the inner mind is stamped on the tip of the tongue,

the tip of the tongue pulls along the faculty of recitation, the faculty of hearing hears the Self-Nature – the three (inner mind, hearing, recitation) form one unit. Recitation interpenetrates with recitation – in time the visualization of “everything as Mind- Only” is realized.

又或高声低声，都不相宜，手过珠又嫌烦碎，金刚持仍嫌着迹，古有至巧方便，无用动口，不出声音，但使系心一缘，微以舌根敲击前齿，心念随应，音声历然，声不越窍，闻性内融，心印舌机，机抽念根，从闻入流，反闻自性，是三融会，念念圆通，久久遂成唯心识观。

Commentary

This silent recitation method, when used to perfect the visualization of Mind-Only is somewhat difficult and is a high-level practice. It is reserved for the most part for those advanced along the path of cultivation. The cultivator must employ visualization-mind not recitation-thought. He does not move his lips, yet the sound is clear and distinct. It is the sound of the Self-Nature. This is the method of “reverting the faculty of hearing to hear the sound of the Self-Nature. “ To perfect such recitation is to penetrate the true nature of all dharmas, to penetrate the truth that everything is made from Mind alone.