The Principles of Mind-Thought and Mind-Listening

Mental recitation and mental listening are not the same as mental recitation and auditory hearing. Mental recitation and auditory hearing, though termed "auditory hearing," is not truly auditory hearing, as the auditory consciousness cannot perceive internal sounds; it can only perceive the external sound of vocalized recitation. The mental consciousness perceives both internal (mental) and external (vocal) sounds. The manas-indriya (mind root) participates in the depth of listening to varying degrees depending on the level of concentration. In mental recitation, where no sound is produced, there is no bodily consciousness involved in reciting the Buddha's name, only mental consciousness, or both the manas-indriya and mental consciousness reciting together. This mental consciousness is the manas-consciousness (isolated mental consciousness). The conscious mind that listens to the sound of mental recitation is the manas-consciousness listening, and the manas-indriya may also listen together.

There is another scenario of mental recitation: the manas-indriya reciting alone. In this case, the observing consciousness is also the manas-consciousness, and the manas-indriya may also engage in self-reflection simultaneously. Generally, when concentration is shallow and lacks reflective power, the manas-consciousness finds it difficult to observe the manas-indriya reciting. Only with deep concentration can one observe one's own mind reciting the Buddha's name. When reciting mentally, the deeper the concentration, the more deeply the manas-indriya participates in the recitation. Consequently, the manas-indriya itself and the manas-consciousness observe the mental recitation more clearly and distinctly. This state has already reached the realm of the samadhi of Buddha-recitation.

The mental recitation of the manas-indriya also manifests in mantra recitation. When reading sutras or reciting mantras, one can also engage the manas-indriya to follow along in the recitation. This requires meditative concentration (dhyana-samadhi). The deeper the samadhi, the deeper the manas-indriya's participation. When the mind is tranquil, the manas-consciousness can observe the mental recitation of the manas-indriya. However, the manas-indriya does not have language, words, or sound; it only has mental recitation, which is the mental factor of recollection (smriti). When reading sutras or reciting mantras, one should recite silently and slowly. This allows the manas-indriya to focus intently and recite along. When concentration is deep, the manas-indriya not only recites deeply and attentively but also possesses strong reflective power. Here, both the manas-consciousness and the manas-indriya possess reflective power, making them difficult to distinguish. Very deep samadhi and a very calm mind are required to develop discernment between them, hence it's easy to misunderstand their respective reflective powers.

Concentration (samadhi) is essentially the power of focused attention. To achieve focused attention free from distracting thoughts, there are two methods: First, extremely rapid recitation, leaving no time for distracting thoughts to arise, as they cannot keep pace. Second, extremely slow recitation, where the mind has no room for distracting thoughts, leading to single-minded concentration. However, the first method of extreme speed can only be used temporarily, not long-term, because it consumes qi and energy, and physical stamina cannot sustain it. The strength of concentration directly influences the degree to which the manas-indriya participates in all dharmas. The more the manas-indriya participates, the more capable one becomes of accomplishing things; this is wisdom. Therefore, possessing meditative concentration and the power of samadhi is not only beneficial for Buddhist study and practice but also brings great advantages for survival within worldly affairs.

In spiritual practice, as long as one applies the mind diligently, once a hurdle is overcome, progress will advance by leaps and bounds. It is hoped that everyone can let go of worldly concerns and wholeheartedly turn towards the Buddha Dharma, seeking the fundamental truth, not chasing superficial adornments.