釋禪波羅蜜次第法門 10.15

10.15

第三、釋觀法不同者，若曇無德人明此八解脫觀，並以空觀而為體；若薩婆多人明此背捨不淨觀，並是有觀，厭背為體。今此八背捨具有事、理兩觀，在因則名背捨，果滿則名解脫，亦名俱解脫也。若偏依前二家所說，此則事、理互有不具，豈得受於俱解脫之名？此中觀行方法與前二家不同，淺深之異，在下自當可見。

Third, explaining the differences among the methods of contemplation: the Dharmaguptaka scholars clarify that these eight liberation contemplations all take the contemplation of emptiness as their essence; the Sarvāstivādin scholars clarify that these impure contemplations of turning away and relinquishing all take the contemplation of existence, with disgust and turning away as their essence. Now, these eight liberations possess both phenomenal and principle contemplations: in the cause they are called 'turning away and relinquishing,' and when the fruit is fulfilled they are called 'liberation,' also called 'liberation through both parts' (ubhayatobhāga-vimukta). If one were to rely exclusively on what the former two schools taught, then phenomena and principle would mutually lack completeness; how could one receive the title of liberation through both parts? The methods of meditative contemplation here differ from those of the former two schools; the difference in shallowness and depth will naturally be seen below.