觀音義疏 1.52

1.52

次惡業水者，諸惡破壞善業者，悉名惡業波浪，愛欲因緣之所毀壞，澍入三惡道中，忘失正念，放捨浮囊，見思羅剎退善入惡者即是水漂，何必洪濤巨浪耶？若能一心稱名，即得淺處也。次次明煩惱水者，經云：「煩惱大河能漂香象。」緣覺觀愛欲之水增長二十五有稠林，潦水波蕩，惱亂我心，暴風巨浪有河洄澓，沒溺眾生，無明所盲而不能出，涅槃彼岸何由可登？二乘人修三十七品之機，運手動足截有生死險岸，前途遙遠，一心稱名，若發見諦三果皆名淺處，無學為彼岸。次支佛侵習為淺處，通教正習盡為彼岸。次別教，斷四住為淺處，斷無明為彼岸。次明圓教，六根清淨為淺處，入銅輪為彼岸；變易中分分是淺處，究竟無明方稱彼岸。

Next, the water of evil karma: all evils that destroy good karma are named waves of evil karma; ruined by causes and conditions of desire and craving, gushing into the three evil destinies, forgetting right mindfulness, casting off the floating buoy, with the rākṣasas of [delusions of] view and thought causing one to regress from good and enter evil—this is drifting in water; why must it only be flooding billows and gigantic waves? If one can single-mindedly recite the name, one immediately reaches a shallow place. Next, explaining the water of affliction: a sūtra says, 'The great river of affliction can sweep away a fragrant elephant.' Pratyekabuddhas contemplate the water of desire and craving increasing the dense forest of the twenty-five realms of existence, with swollen waters churning and troubling my mind, violent winds and huge waves with whirlpools in the river of existence drowning sentient beings, blinded by ignorance and unable to get out—by what means could the other shore of nirvāṇa be mounted? Practitioners of the two vehicles exercise the capacity of the thirty-seven factors [of awakening], moving their hands and feet to cut across the dangerous shores of birth and death; with the journey ahead still far, single-mindedly reciting the name, if they realize the three fruits of seeing the truth, these are all called shallow places, while the non-learner is the other shore. Next, for pratyekabuddhas, eroding habit-energies is the shallow place, and exhausting both direct defilements and habit-energies in the Shared teaching is the other shore. Next, in the Separate teaching, severing the four entrenchments is the shallow place, and severing ignorance is the other shore. Next, explaining the Perfect teaching: the purity of the six sense faculties is the shallow place, and entering the copper wheel is the other shore; within transformational [birth and death], each stage is a shallow place, and only ultimate ignorance [severed] is properly called the other shore.