瑜伽師地論略纂 11.105

11.105

論清淨戒中，十種相如《地持》，此中第二，彼開為二，太沈為一，太舉為一；攝此第六軌則、第七淨命為一。其實軌則、淨命義別，不可為一；太沈、太舉義等，不可為二。彼之謬也。此第二中，太舉戒言「非處」者，謂持戒太過，遂持非處；可持之處名處，過此可持，不可持處為非處。若太舉，過此至非處，可生悔愧也。第四中，「五支不放逸」者，謂前卷說五不放逸，謂三世及先於後時，乃至俱行不放逸。如前說。

In the treatise's explanation of pure morality, the ten aspects are as found in the Bodhisattvabhūmi-sūtra. Here the second [aspect] is opened into two in that text: being overly depressed makes one, and being overly exalted makes one; while this text's sixth, proper conduct, and seventh, pure livelihood, are combined into one. In reality, proper conduct and pure livelihood differ in meaning and cannot be combined into one; being overly depressed and being overly exalted are equivalent in meaning and cannot be made into two. That [text] is mistaken. In this second aspect, when it says that overly exalted morality is "improper ground," it means that observing morality excessively results in holding to improper ground; ground that can be observed is called "proper ground," and exceeding what can be observed, ground that cannot be observed, is "improper ground." If one is overly exalted and exceeds this to arrive at improper ground, regret and shame may arise. In the fourth aspect, regarding "non-negligence with five branches," it refers to what was explained in the preceding fascicle as the five kinds of non-negligence: namely, the three times, before and later, up to concurrent non-negligence, as explained previously.