瑜伽論記 21.434

21.434

前中先將離欲示現行對論作其三句，於初句中亦有三番：一、或令離欲而不示現，如教導他令其離欲而謂彼曰如其所言不應作者，汝今亦不應作，此勸同他不作諸惡，而不示現分別善因得樂惡因得苦等；二、或怖彼言，汝不離惡我打汝等；三、或求云：若汝是我親愛必不應作，如是三番教不起惱，唯是令離欲，第二句或有示現不令離欲，如處中者但示現行善功德及行惡過失，而未堪遮令離過失，俱句可知，不辨俱非句，次合牒教導讚勵二句，後釋慶喜有五勝利。

In the former, it first contrasts abandoning desires with manifesting practices to form three clauses. Within the first clause there are also three turns: first, either causing them to abandon desires without manifesting [karmic causality], as in instructing others to make them abandon desires, saying to them, "What is spoken of as not to be done, you now should also not do," which encourages them along with others not to commit evils, without manifesting and distinguishing that good causes obtain happiness and bad causes obtain suffering, etc.; second, or terrifying them by saying, "If you do not abandon evil, I will strike you," etc.; third, or pleading, saying, "If you are dear to me, you must not do it." In these three turns of teaching, afflictions are not aroused, and it only causes them to abandon desires. In the second clause, there may be manifesting without causing them to abandon desires: as with a neutral person, one merely manifests the benefits of practicing good and the faults of doing evil, yet is not able to prevent them to make them abandon their faults. The clause of both is understandable; the clause of neither is not distinguished. Next, it combines and takes up the two clauses of instructing and praising, and finally explains that rejoicing has five advantages.