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.

　　又或高聲低聲，都不相宜，手過珠又嫌煩碎，金剛持仍嫌著迹，古有至巧方便，無用動口，不出聲音，但使系心一緣，微以舌根敲擊前齒，心念隨應，音聲曆然，聲不越竅，聞性內融，心印舌機，機抽念根，從聞入流，反聞自性，是叁融會，念念圓通，久久遂成唯心識觀。

　　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.