請觀世音菩薩消伏毒害陀羅尼三昧儀 1.29

1.29

（起已，一禮，收坐具至坐禪處。理解者，疏云：「香即熏馨，遮掩臭穢，表智慧斷結；香即智慧也，亦名止善。華能嚴飾，表定；定是福德莊嚴，亦名行善。復次，華以表慧，華是可見之法；對慧，是照了見理之義。香以表定，香以冥熏；對定，寂靜之義。作此互對者，通明慧中有定、定中有慧；別明各具定慧。復次，香對無作，行善無作，因作而發，而須更作，任運常起；如燒香時，用火為緣，即便香烟，任運遍滿。華對作善，不作善則不生；如華以手散香，若不運，華則不散。用此合十種行人，明消伏意。」）

(Having stood up, make one prostration, collect the sitting mat, and proceed to the place for sitting meditation. As for the understanding in principle, the Commentary says: "Incense perfumes fragrantly and covers foul impurities, representing wisdom cutting off the fetters; incense is wisdom, also called the good of cessation. Flowers can adorn, representing concentration; concentration is the adornment of merit, also called the good of practice. Furthermore, flowers represent wisdom, for flowers are visible dharmas; corresponding to wisdom, they have the meaning of illuminating and seeing principle. Incense represents concentration, for incense invisibly perfumes; corresponding to concentration, it has the meaning of tranquility. Making these mutual correspondences generally clarifies that concentration exists within wisdom and wisdom within concentration; specifically, it clarifies that each possesses both concentration and wisdom. Furthermore, incense corresponds to the non-active: the non-active of active good is aroused by action, yet requires further action, arising spontaneously and constantly; as when burning incense, using fire as a condition, the incense smoke then spontaneously fills everywhere. Flowers correspond to active good; if good is not performed, it does not arise; as with flowers scattered by hand, if one does not move, the flowers will not scatter. Using this, one combines the ten classes of practitioners to clarify the meaning of eliminating and subduing.")