法界次第初門 2.40

2.40

次十想而辯八背捨者，前九想、十想既是壞法對治觀門，則橫局而竪短，對治定觀，諸禪皆未具足。若證聖果，則無三明、八解脫等諸大功德也。今欲具明一切無漏對治，觀練熏修禪定，故次而辯之。若修此觀，練諸禪定，證聖果時，則成大力羅漢，具足六通、三明及八解脫、願智頂禪、無諍三昧等諸功德也。此八通名背捨者，《大智度論》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，即名解脫也。

The reason why the eight liberations are explained after the ten notions is that the preceding nine notions and ten notions are gateways of contemplation that counteract through the destruction of dharmas; thus, they are horizontally limited and vertically narrow, and as counteractive concentrated contemplations, the various dhyānas are not yet fully equipped. If one were to realize the noble fruition, one would lack the great merits such as the three knowledges and the eight liberations. Wishing now to fully elucidate all untainted antidotes and the dhyāna-concentrations of contemplation, refinement, permeation, and cultivation, they are therefore explained next. If one cultivates this contemplation and refines the various dhyāna-concentrations, then upon realizing the noble fruition, one becomes an arhat of great power, fully equipped with merits such as the six superknowledges, the three knowledges, the eight liberations, the knowledge-by-vow summit dhyāna, and the samādhi of non-disputation. As for these eight being collectively called 'liberations' (turning the back and casting off), the *Mahāprajñāpāramitopadeśa* states: "'Turning the back' means turning one's back on the pure and pleasing five desires; 'casting off' means casting off the mind of attachment; hence they are named 'liberations'." If one gives rise to true untainted wisdom and exhausts the bonds and karma of the three realms, that is called liberation.