成唯識論了義燈 2.88

2.88

且薩婆多定、道二戒，於根本、前、隨唯防根本，不防前方便及後所起，通防過、未。若爾，何故不防前、隨，已未有心時，定、道不起。若舉心已，即能遮惡，不假加行。若出定已，不能遮惡，所以不防前、隨。若別解脫不防過、未，唯現在時，根本、前、隨並皆防護。若明戒得，道、定得俱通三世，若其無表同，別解脫但有俱、後無法前得，以色性鈍故。若捨戒時，後戒落謝，更無得得，謂無法後得，然屬行者身，且如捨戒，雖無得得，由自屬身，然能後時招異熟果。

For the Sarvāstivādins, the two precepts of absorption and the path, with respect to the fundamental, preliminary, and subsequent, only prevent the fundamental; they do not prevent preliminary preparations or subsequent occurrences, though they universally prevent [wrongdoing in] the past and future. If so, why do they not prevent the preliminary and subsequent? When there is not yet or no longer [that] mind, absorption and the path do not arise. When that mind has arisen, it can immediately block evil without relying on preparatory application. When one has emerged from absorption, it cannot block evil; therefore, they do not prevent the preliminary and subsequent. Prātimokṣa does not prevent the past and future; only in the present time does it prevent and protect against the fundamental, preliminary, and subsequent together. In explaining the acquisition of precepts: the acquisitions of the path and absorption both pervade the three times; while their avijñapti, like prātimokṣa, only has simultaneous and subsequent acquisition, lacking acquisition prior to the dharma, because the nature of physical matter is dull. When the precepts are relinquished, the subsequent precepts pass away, and there is no further acquisition of acquisition—that is, there is no acquisition subsequent to the dharma—yet they belong to the practitioner's person. Just as when precepts are relinquished, although there is no acquisition of acquisition, because they belong to one's own person, they can nonetheless induce a matured fruit at a later time.