大方廣佛華嚴經疏 24.10

24.10

第三慚藏。釋相中二：先標章、二「謂彼」下別釋。今初。然慚愧相別，諸說不同。《涅槃》云「慚者羞天，愧者羞人。慚者自不作惡，愧者不教他作。慚者內自羞恥，愧者發露向人。」《瑜伽》四十四亦云「內生羞恥為慚，外生羞恥為愧。」大同《涅槃》後解。《成唯識》云「依自法力崇重賢善為慚，依世間力輕拒暴惡為愧。」《俱舍》亦同。若無慚愧，但翻上慚愧，謂不羞天則是無慚。餘可例知。若說羞恥為慚愧者，是二通相。今經多同《唯識》，而以不相恭敬為二通相。二別釋中分二：先釋過去作惡，即無慚行；二「自惟」下釋而生於慚。前中亦二：初自念無慚、後「一切」下悲他亦爾。第二正顯慚相中，初自念昔非，恥佛知見。現修慚相，自惟即是內自羞恥。「是故」已下決志斷證。文言去來現在行無慚者，言總意別。菩薩自惟昔過，愍物三世常行，故專心斷除，防已伏之再起，為眾生說，則物我之兼亡。

Third is the storehouse of shame. Within the explanation of marks there are two: first, stating the heading; second, from "namely, that..." onward, explaining specifically. Now, the first: however, the distinct marks of shame (hrī) and modesty (apatrāpya) differ across various explanations. The Nirvāṇa [Sūtra] says: "Shame is feeling ashamed before heaven; modesty is feeling ashamed before humans. Shame is not doing evil oneself; modesty is not teaching others to do it. Shame is inwardly feeling disgraced; modesty is disclosing it to others." Fascicle forty-four of the Yogācārabhūmi also says: "Inwardly generating disgrace is shame; outwardly generating disgrace is modesty." This broadly accords with the latter explanation of the Nirvāṇa [Sūtra]. The Cheng weishi lun says: "Relying on the power of oneself and the Dharma to venerate the worthy and good is shame; relying on the power of the world to treat with disdain and reject violence and evil is modesty." The Abhidharmakośa also agrees. If there is shamelessness and immodesty, it simply overturns the shame and modesty above; saying one is not ashamed before heaven is shamelessness. The rest may be known by analogy. If speaking of feeling disgraced as shame and modesty, that is the general mark of both. The present sūtra mostly accords with the Weishi, yet takes the lack of mutual respect as the general mark of both. In the second part, explaining specifically, there are two divisions: first, explaining the past commission of evil, which is shameless conduct; second, from "reflecting for oneself..." onward, explaining the arising of shame. In the former, there are also two: first, reflecting on one's own shamelessness; next, from "all..." onward, grieving that others are also like this. In the second, directly displaying the mark of shame: first, reflecting on one's past wrongdoing, feeling ashamed before the Buddha's knowledge and vision. Presently cultivating the mark of shame, "reflecting for oneself" is precisely inwardly feeling disgraced. From "for this reason" onward, one resolves to sever and realize. The text says that past, future, and present conduct is shameless; the words are general, but the meaning is specific. The bodhisattva reflects on past faults and pities sentient beings constantly practicing them across the three periods of time; therefore, they focus their minds on severing them, preventing what has already been subdued from arising again, and expounding it for sentient beings so that both self and other are eradicated.