觀音義疏 1.54

1.54

復次，本修圓觀法門，無緣慈悲遍應一切者，觀水字門，十法界趣水字，是趣不過，水尚不可得，云何當有趣、不趣？十法界趣水是俗諦，水尚不可得即真諦，云何當有趣、不趣？即雙非顯中道第一義諦。如此觀水字十法界三諦之法，即起無緣慈悲，遍熏三諦十法界眾生，故能圓應一切。若分別觀者，以十六三昧救果報水；以二十四三昧救惡業水；以二十五三昧救二乘通別圓入空有流等水；以二十五三昧救別教出假，於有流中令無染濕；以二十五三昧救圓教入中無明流水，一切一時俱得解脫也。

Furthermore, regarding originally cultivating the dharma gate of the Perfect contemplation and universally responding to everything with conditionless compassion: when contemplating the syllable 'water' gate, the ten dharma realms converge upon the syllable 'water'; this convergence is unsurpassed. Water itself cannot even be apprehended—how then could there be convergence or non-convergence? The ten dharma realms converging upon water is the conventional truth; that water itself cannot even be apprehended is the true truth; 'how then could there be convergence or non-convergence?' is the negation of both, revealing the primary supreme truth of the middle way. Contemplating in this way the dharma of the three truths of the ten dharma realms in the syllable 'water', one immediately gives rise to conditionless compassion, universally perfuming the sentient beings of the three truths and ten dharma realms; therefore, one is able to respond perfectly to everything. If one contemplates by distinctions: one uses sixteen samādhis to rescue from the water of retribution; one uses twenty-four samādhis to rescue from the water of evil karma; one uses twenty-five samādhis to rescue from waters such as the current of existence when the two vehicles, Common, Separate, and Perfect [teachings] enter emptiness; one uses twenty-five samādhis to rescue the Separate teaching's emerging into conventionality, causing them not to be stained or wetted within the current of existence; and one uses twenty-five samādhis to rescue the flowing water of ignorance when the Perfect teaching enters the middle. All obtain liberation together at once.