觀音義疏 1.52

1.52

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.