摩訶止觀 9.67

9.67

《毘曇》明得滅定是「俱解脫」；不得此一定但名「慧解脫」。《成論》得電光名「慧解脫」；具得世間禪名「俱解脫」。《成論》後四更無別法，以無漏心修此可然。前三何意無別法而約外道禪耶（云云）？若過去曾得八定，故發宿習；而滅定一種，不得無漏，修則不成，故不論宿習也。九次第定、超越等，約三藏者，無有凡人修於此定，故不論發宿習也。若約大乘亦應有此義，今所不論。

The Abhidharma explains that attaining the absorption of cessation is 'liberation in both ways' (ubhatobhāgavimutta); failing to attain this single absorption is merely called 'liberation by wisdom' (prajñāvimutta). The *Satyasiddhiśāstra* explains that attaining diamond-like samādhi is called 'liberation by wisdom,' while fully attaining worldly dhyānas is called 'liberation in both ways.' In the *Satyasiddhiśāstra*, the latter four contain no separate phenomena; practicing them with an outflow-free mind is permissible. Why would the first three lack separate phenomena and only be formulated according to non-Buddhist dhyāna? (and so forth). If in past lives one previously attained the eight absorptions, past habitual practice becomes manifest; but the absorption of cessation alone cannot be accomplished without attaining the outflow-free, so past habitual practice is not discussed for it. Regarding the nine successive absorptions, leaps, and the like: according to the Tripiṭaka teaching, no ordinary person practices these absorptions, so the activation of past habitual practice is not discussed. From the perspective of the Mahāyāna, this meaning should also apply, but it is not discussed here.