俱舍論記 16.123

16.123

「論曰至方謂非時」者，一於非境，故懷侵犯惱他深故。二於非道，雖不侵他，縱逸重故。三於非處，鄙穢之事無慚重故。四於非時，懷胎及兒，并破戒故。由斯過重，皆成業道。有說：若夫許受齋戒，有犯非時。若不許受而輒自受，夫後若犯不成業道。前師意說，許與不許，若有所犯皆成業道。

"The treatise says […] only then is it called improper time": First, regarding an improper person, because intentionally harboring violation torments another deeply. Second, regarding an improper passage, because although it does not violate another, self-indulgence is severe. Third, regarding an improper place, because shamelessness regarding a vile matter is severe. Fourth, regarding an improper time, because of pregnancy and the nursing infant, and because of violating precepts. Due to these grave faults, all constitute courses of action. Some say: if the husband permits taking the fasting precepts, committing [intercourse] is an improper time; if he does not permit taking them and she takes them on her own authority, if the husband subsequently commits it, it does not constitute a course of action. The former master's intention states that whether permitted or not, if there is a violation, all constitute courses of action.