摩訶止觀 9.59

9.59

○次、明八背捨發者：前三番是根本味、淨。九想至一切處名為「觀」；九次第定是「練」；師子奮迅是「薰」；超越是「修」。此四事定。今先明背捨，背捨又有總、別；總共二乘，別在菩薩。又背捨不定，或因中說果，名背捨為解脫；自有果中說因，名解脫為背捨。若定判者，斷惑究竟、事理具足，稱為「解脫」；若惑未盡、定未備，但名「背捨」。背者，厭下地及自地淨潔五欲；捨者，捨是著心，故名「背捨」。若破愛多，發外相，如前說；若破見多，發內相，內相者即八背捨也。一內有色外觀色，乃至第八滅受想背捨。

Next, explaining the manifestation of the eight liberations: The preceding three turns were the fundamental savory and pure [dhyānas]. From the nine contemplations up to the totality-spheres is termed "contemplation"; the nine successive attainments are "refining"; the lion's sprint is "perfuming"; the leap-over is "cultivation." These are the four phenomenal concentrations. Now we first explain the liberations. The liberations again have general and specific forms: the general belongs commonly to the two vehicles; the specific resides with the bodhisattva. Furthermore, the liberations are not fixed: sometimes the fruit is spoken of in terms of the cause, naming the liberations as "turning away and abandoning"; and sometimes the cause is spoken of in terms of the fruit, naming "turning away and abandoning" as the liberations. If decisively determined: when defilements are severed completely and phenomenal and noumenal aspects are fully realized, it is called "liberation"; if defilements are not yet exhausted and concentration is not yet complete, it is merely named "turning away and abandoning." "Turning away" means turning away in disgust from the pure five desires of the lower stages and of one's own stage; "abandoning" means abandoning this mind of attachment; therefore it is named "turning away and abandoning." If destroying craving predominates, external marks manifest, as previously explained; if destroying views predominates, internal marks manifest, and internal marks are precisely the eight liberations: from the first, "having internal form, one observes external form," up to the eighth, the liberation of the cessation of perception and feeling.