瑜伽論記 5.379

5.379

下釋云：根本淨者，謂離根本業道，眷屬淨者，謂離前後惡業，不為覺所壞者，謂離貪瞋害覺。攝受於正念者，謂攝受佛法僧念。隨順涅槃者，謂迴向於菩提，雖次第前後不同，而文相具有，謂言非太沈、太浮者，即是不為覺所壞。恒善住正念者即是攝受於正念。根本眷屬淨者如文即同。而修行梵行者，即是隨順涅槃道。首律師云：一一諸戒各具此五支。又云：受為根本，此之五種是隨戒善，依受而起名為支也。亦可支名為因，皆有成是果之能，以為支。

The commentary below states: 'Fundamental is pure' means being free from the fundamental courses of action. 'Ancillary is pure' means being free from preceding and subsequent unwholesome actions. 'Not corrupted by discursive thoughts' means being free from thoughts of sensual desire, ill will, and cruelty. 'Gathering in right mindfulness' means gathering in the recollection of the Buddha, Dharma, and Saṅgha. 'Conforming to nirvāṇa' means dedicating toward bodhi. Although the sequence of before and after differs, the textual marks are fully present. That is to say: the statement 'neither too depressed nor too agitated' corresponds to 'not corrupted by discursive thoughts.' 'Constantly and well dwelling in right mindfulness' corresponds to 'gathering in right mindfulness.' 'Fundamental and ancillary are pure' is identical as in the text. 'Cultivating the brahma-practice' corresponds to 'conforming to the path of nirvāṇa.' Vinaya Master Shou says: Each and every precept possesses these five limbs. He also says: The undertaking is the fundamental; these five kinds are the wholesome factors concordant with the precepts, arising in dependence on the undertaking, and are thus called 'limbs.' Alternatively, 'limbs' means causes; since all have the capacity to accomplish this fruition, they are taken as limbs.