請觀音經疏闡義鈔 2.32

2.32

「色界」下，約有漏無漏解諸定也。四禪四空是有漏定，八背捨是無漏定。「前三背捨」者，一、內有色相外觀色，位在初禪，能捨自地及下地，故名背捨。二、內無色相外觀色。三、淨背捨身作證。後五背捨者，四虛空處背捨、五識處背捨、六無所有處背捨、七非有想非無想背捨、八滅受想背捨。此八通名背捨者，《智論》云「背是淨潔五欲，捨是著心，故名背捨。」若發真無漏慧，斷三界結業盡，即名八解脫。故云「故知得解脫者身心澄靜也。」云云者，謂八勝處、十一切處等諸無漏禪，皆是身心澄靜也。

From "the form realm" downwards, the various concentrations are explained in terms of the with-outflows and outflow-free. The four dhyānas and four formless absorptions are concentrations with outflows; the eight liberations (aṣṭa-vimokṣāḥ) are outflow-free concentrations. As for "the first three liberations": 1. having perceptions of form internally, one externally contemplates forms; this rank is at the first dhyāna, able to abandon one's own stage and the lower stages, hence called renunciation and abandonment; 2. without perceptions of form internally, one externally contemplates forms; 3. the pure liberation personally realized. The latter five liberations are: 4. the liberation of the sphere of boundless space; 5. the liberation of the sphere of boundless consciousness; 6. the liberation of the sphere of nothingness; 7. the liberation of the sphere of neither-perception-nor-non-perception; 8. the liberation of the cessation of sensation and perception. That these eight are collectively called renunciation and abandonment (pṛṣṭhotsarga / vimokṣa) is because the *Da zhidu lun* says: "Renouncing is purifying the five desires; abandoning is letting go of the grasping mind; hence they are called renunciation and abandonment." If one generates genuine outflow-free wisdom and completely severs the bond-karma of the three realms, they are called the eight liberations. Therefore it says, "Hence we know that those who attain liberation have body and mind clear and tranquil." The phrases following mean that the eight stages of mastery (aṣṭāv abhibhv-āyatanāni), the ten totality-spheres (daśa kṛtsnāyatanāni), and other such outflow-free dhyānas are all the clarity and tranquility of body and mind.