俱舍論記 15.24

15.24

「毘婆沙師至有得捨過」者，第二師答。毘婆沙中有作是說：所得律儀必須遍發。若謂一向於能害境受得別解，而不於彼非所能境得別解者，即此律儀應有增、減。從非所能生所能時律儀應增，從所能境生非所能律儀應減。若有增減，便有別解離得、捨緣有得、捨過。增時名離得緣有得過，減時名離捨緣有捨過。得緣，即是受戒師等。捨緣，即是四、五緣等。此即義當《婆沙》不正義於諸有情別發戒家。由非正義，故下別破。

"The Vaibhāṣikas say […] there would be the fault of obtaining and abandoning" is the answer of the second master. Among the Vaibhāṣikas there are some who state: The restraint obtained must necessarily be generated universally. If one maintained that prātimokṣa is received and obtained exclusively with respect to objects one has the capacity to harm, and is not obtained with respect to those objects beyond one's capacity, then this restraint would undergo increase and decrease. When someone is reborn from [a realm] beyond one's capacity into one within one's capacity, the restraint would increase; when someone is reborn from an object within one's capacity into one beyond one's capacity, the restraint would decrease. If there were increase and decrease, there would then be the fault of prātimokṣa being obtained and abandoned in the absence of conditions for obtaining and abandoning. When increasing, it is called the fault of having acquisition in the absence of conditions for acquisition; when decreasing, it is called the fault of having relinquishment in the absence of conditions for relinquishment. The conditions for acquisition are the preceptor and so forth. The conditions for relinquishment are the four or five conditions and so forth. This represents the incorrect view of the Mahāvibhāṣā, held by the masters who maintain that precepts are generated individually toward sentient beings. Because it is not the correct view, it is refuted separately below.