瑜伽論記 14.34

14.34

次問答辨，言二種受隨護支，所謂慚、愧者，基云：慚能自受，愧謂從他。然二俱竝行然據增勝，故有一時或無第二非，即無一。若從他受戒由身發七支如往師所等，或由語發七支如發語請師等。若自然受者，唯有意表業，此不以身語為方便唯以意為方便受得身語七支無表也，問則有無表不從表生，無身語故自有意成表故。若爾，則自受時禮佛發言豈非表業。今解：無表他令知故說無身語，非自無身語業也。故亦有表生，如遣他行事或語等為身等表，故身語得互相表。又此等約一切作法，如重病者不能動身發語，雖從他受亦有無表不從表生，或自發期心唯有無表，故為此論也。

Next, distinguishing by question and answer. As for “the two kinds of factors of accompanying protection, namely shame (hrī) and remorse (apatrāpya)”: Ji says: Shame is able to receive by oneself, while remorse refers to [receiving] from others. However, both operate together; yet based on what is predominant, at one time there may be one or lack the second, but that does not mean one is completely absent. If one receives the precepts from others, seven factors are generated by body, such as going to the teacher’s dwelling, or seven factors are generated by speech, such as uttering words to request the teacher. If received spontaneously, there is only mental informative action (vijñapti); here, body and speech do not serve as the preliminary means, but solely mind serves as the preliminary means to receive and obtain the seven uninformative [actions] (avijñapti) of body and speech. Question: In that case, is there an uninformative [action] that does not arise from an informative [action], because there is no body and speech, and the mind itself accomplishes the informative [action]? If so, when receiving by oneself, how could bowing to the Buddha and speaking words not be informative actions? The present explanation is: uninformative [action] is said to lack body and speech because it does not make it known to others, not that there are no bodily and vocal actions of one's own. Therefore, it also arises from informative [actions], just as sending another to execute a task, or speech and the like, serves as an informative manifestation of the body and so forth; thus body and speech can mutually inform each other. Furthermore, these are based on general liturgical procedures: just as one who is gravely ill cannot move the body or utter speech, yet though receiving from another, there is also an uninformative [action] not arisen from an informative [action]; or generating an aspiration by oneself consists solely of uninformative [action]; hence this analysis is made.