摩訶止觀 2.7

2.7

口說默者，若坐疲極，或疾病所困，或睡蓋所覆，內外障侵，奪正念心，不能遣却，當專稱一佛名字，慚愧懺悔，以命自歸，與稱十方佛名，功德正等。所以者何？如人憂、喜、欝、怫，舉聲歌哭，悲笑則暢。行人亦爾。風觸七處成身業，聲響出脣成口業，二能助意成機，感佛俯降。如人引重，自力不前；假傍救助，則蒙輕舉。行人亦爾。心弱不能排障，稱名請護，惡緣不能壞。若於法門未了，當親近解般若者，如聞修學，能入一行三昧，面見諸佛，上菩薩位。誦經、誦呪尚喧於靜，況世俗言語耶？

Regarding the mouth's speech and silence: if from sitting one becomes utterly exhausted, or is beset by illness, or is covered by the hindrance of sleep, so that internal and external obstacles invade and seize away the mind of correct mindfulness, and one cannot cast them off, one should single-mindedly recite the name of a single Buddha with shame and repentance, taking refuge with one's life; its merit is equal to reciting the names of the Buddhas of the ten directions. Why is this? Just as when a person is sorrowful, joyful, depressed, or frustrated, raising the voice in singing or weeping brings release to grief or joy, so it is with the practitioner. The wind touching seven places forms bodily action; sound emerging from the lips forms vocal action; these two can assist the mind in generating responsiveness, moving the Buddha to descend. Just as when a person pulls a heavy load and cannot advance by his own strength, but receiving assistance from the side feels it lifted lightly, so it is with the practitioner. When the mind is weak and cannot repel obstacles, by calling on the name and requesting protection, evil conditions cannot destroy him. If one has not yet understood the Dharma gates, one should draw close to those who understand prajñā and cultivate and learn as heard; then one can enter the one-practice samādhi, see the Buddhas face to face, and ascend to the bodhisattva stages. Chanting sūtras and reciting dhāraṇīs are still too noisy for stillness; how much more so worldly talk?