瑜伽論記 8.351

8.351

言善順他心乃至先言問訊者，總是離口四過，即四善語。言於恩有情下，明不貪業，初報恩施。二於來求下，是來求施，乃至如法求財，不以非法者，總是不貪業道。不以卒暴者，不瞋業道。性常喜樂修諸福業下，明正見業道。若見若聞乃至過於自受者，為性仁慈。重於法受者即四法受明怖現惡因。及重後世者，明畏當苦。四法受者，受謂苦樂報受，受即是法，故云法受，如下文說：如富貴人廣造諸惡現樂後苦，如貧賤人持戒現苦後樂；富貴人修施戒等現樂後樂，貧賤人破戒等現苦後苦，雖有多句總明正見。

The statement 'being well-compliant with the minds of others, up to speaking first in greeting' collectively refers to staying away from the four vocal faults, which are the four wholesome kinds of speech. The statement 'toward beneficent sentient beings' downward explains the karma of non-greed: first is giving in gratitude. Second, 'toward those who come to beg' is giving to beggars; up to 'seeking wealth in accordance with the Dharma and not unlawfully' collectively constitutes the path of karma of non-greed. 'Not being abrupt or violent' is the path of karma of non-hatred. From 'by nature constantly delighting in cultivating various meritorious karmas' downward explains the path of karma of right view. 'Whether seeing or hearing, up to exceeding what one experiences oneself' means being humane and compassionate by nature. 'Valuing the reception of dharmas' refers to the four receptions of dharmas, explaining dread of present evil causes. 'And valuing future lives' explains fear of future suffering. As for the four receptions of dharmas: 'receptions' refers to experiencing the retributions of suffering and pleasure; the reception is itself the dharma, hence it is called 'reception of dharmas.' As explained below: like a wealthy and noble person who broadly creates various evils, having present pleasure and future suffering; like a poor and lowly person who maintains the precepts, having present suffering and future pleasure; a wealthy and noble person who cultivates giving and morality, having present pleasure and future pleasure; a poor and lowly person who breaks the precepts, having present suffering and future suffering. Although there are multiple clauses, they collectively explain right view.