俱舍論記 25.45

25.45

「又增十經至非應果性」者，經部引經證應果體性非是時解脫。言增十者，從一法門增至十種，名增十經。又阿笈摩中增十經作如是說：一法應起，謂有漏定時愛心解脫。一法應證，謂諸無漏不動心解脫。依經呵嘖，如文可知。故時解脫唯是有漏，非應果性。或名時解脫、或名時愛解脫、或名時愛心解脫，廣略異耳，義皆相似。待時數希心脫定障，名時愛心解脫。不時解脫准此應知。若言不動心解脫，無漏應果，無有退動心解脫惑。

"Furthermore, the Daśottara-sūtra […] is not the nature of the fruit of the arhat": the Sautrāntika cites a sūtra to prove that the nature of the fruit of the arhat is not temporary liberation. "Daśottara" (increasing by ten) means increasing from one Dharma-gate up to ten; hence it is named Daśottara-sūtra. Furthermore, the Daśottara-sūtra in the Āgama states: 'One dharma should be given rise to: namely, the contaminated absorption of temporary, cherished mental liberation (samaya-kāntā ceto-vimuktiḥ). One dharma should be realized: namely, all uncontaminated unshakeable mental liberation (akopyā ceto-vimuktiḥ).' The sūtra's reproaches can be known according to the text. Therefore, temporary liberation is exclusively contaminated, not the nature of the fruit of the arhat. It is alternately named 'temporary liberation' (samaya-vimukti), or named 'temporary cherished liberation' (samaya-kāntā-vimukti), or named 'temporary cherished mental liberation' (samaya-kāntā ceto-vimuktiḥ); the differences are only in brevity and detail, while their meanings are all similar. Awaiting its time and repeatedly aspiring, the mind becomes liberated from the hindrances to concentration; thus it is called 'temporary cherished mental liberation'. Non-temporary liberation should be understood accordingly. If one speaks of unshakeable mental liberation, it is the uncontaminated fruit of the arhat; having no falling away or shaking, the mind is liberated from defilement.