華嚴經探玄記 6.116

6.116

三四二藏慚愧者，《涅槃》云「慚者羞天，愧者羞人。慚者自不作惡，愧者不教他作惡。慚者內自羞恥，愧者發露向人。」又《俱舍論》云「無慚者，若善人所呵，於中不見怖，是名無慚。無羞者，於功德及有功德人不尊重，無敬畏心，名無羞。無羞者是無愧。」經部說：觀自身由過失不恥名無羞，觀他身由過失不恥名無慚。又《瑜伽》、《對法》、《唯識》（云云）。慚藏釋中三：初念昔自他無慚之過，於中先自後他也。六親者，謂父母、兄弟、妻子為六。二「自惟」下舉過自誡。三「是故」下正修慚行。愧藏中三義，同慚可知。

As for the two storehouses, the third and fourth, of shame and embarrassment, the Nirvāṇa [Sūtra] says: “Shame (hrī) means being ashamed before heaven; embarrassment (apatrāpya) means being embarrassed before humans. Shame means not doing evil oneself; embarrassment means not teaching others to do evil. Shame means being ashamed inwardly in oneself; embarrassment means disclosing [wrongdoing] to others.” Furthermore, the Abhidharmakośa-bhāṣya says: “Lack of shame (āhrīkya): if one is rebuked by good people, and does not see fear therein, this is called lack of shame. Lack of embarrassment (anapatrāpya): not respecting qualities and those possessing qualities, lacking respect and fear, is called lack of embarrassment. Lack of embarrassment is anapatrāpya.” The Sautrāntikas explain: viewing one’s own body and not feeling disgraced by one’s faults is called lack of embarrassment; viewing another’s body and not feeling disgraced by one’s faults is called lack of shame. Furthermore, see the Yogācārabhūmi, the Abhidharmasamuccaya, and the Triṃśikā (and so on). In the explanation of the storehouse of shame, there are three: first, recollecting past faults of oneself and others lacking shame, wherein first is oneself and then others. The “six types of relatives” refers to parents, brothers, and wife and children making six. Second, from “reflecting on oneself” onward, citing faults to admonish oneself. Third, from “therefore” onward, correctly cultivating the practice of shame. The three points in the storehouse of embarrassment are the same as shame and may be understood accordingly.