俱舍論記 25.40

25.40

「若謂有退至故不名愛」者，經部牒救通釋。若謂有退，由經說有時愛解脫我許亦退。但應觀察彼之所退，為是應果無漏性耶；為是有漏靜慮等耶；我宗言退，退有漏定。此時解脫據有漏定說。復釋名云：然彼根本四種靜慮、無色等持，鈍根之人要持勝時方現前故，解脫定障名時解脫。彼為獲得現法樂住，有善法欲數希現前故名為愛。有作是說：此有漏定，是彼貪愛所愛味處，故名為愛。釋時解脫，如前應知。諸阿羅漢無漏果性解脫煩惱，於一切時恒隨逐故，不應名時。既恒隨逐是即滿足，更不欣求，故不名愛。

Regarding 'If it is held that there is falling away… therefore it is not called cherished': the Sautrāntikas take up the defense and resolve it. If it is held that there is falling away because the sūtras speak of occasional liberation (samaya-vimukti) and cherished liberation (samaya-vimukti / kāmayā vimukti), I also grant that there is falling away. But one must investigate what it is that is fallen away from: Is it the uncontaminated nature of the fruit of arhatship? Or is it contaminated dhyāna and so forth? In our school, we say that when there is falling away, it is falling away from contaminated absorption. This occasional liberation is spoken of with reference to contaminated absorption. Further explaining the names, it is said: Because for dull-rooted persons, those fundamental four dhyānas and formless absorptions can only be brought into presence by waiting for a favorable time, being liberated from the obstacles to absorption is called occasional liberation. Because they wish to obtain pleasant abiding in the present life and frequently long for it to become present through wholesome desire for the Dharma, it is called cherished. Some say: this contaminated absorption is the object of craving and relish for them, and so it is called cherished. The explanation of occasional liberation should be understood as before. The uncontaminated fruit-nature of all arhats is liberated from defilements and constantly accompanies them at all times; therefore, it should not be called occasional. Since it constantly accompanies them, they are fulfilled and do not yearn for anything further; therefore, it is not called cherished.