[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 44.62 # 大方廣佛華嚴經隨疏演義鈔 44.62 大方廣佛華嚴經隨疏演義鈔 44.62 - **Language:** Classical Chinese ### [44.62](https://indike.org/pramana/in.bauddha.taisho.1736.44.62) 第三慚藏。疏「今初，然慚愧相別」者，此釋標章，而雙釋慚愧兩章之通別。言「涅槃云慚者羞天」等者，即南經第十七，耆婆為阿闍世王說也。經云「大王！諸佛世尊常說是言：『有二白法能救眾生，一慚、二愧。』慚者自不作罪，愧者不教他作。慚者內自羞恥，愧者發露向人。慚者羞天，愧者羞人。是名慚愧。無慚愧者不名為人，名為畜生。」其「成唯識」，即當第六，論云「云何為慚？依自法力崇重賢善為性？對治無慚、止息惡行為業。謂依自法為尊貴增上，崇重賢善羞恥過惡，對治無慚息諸惡行。」釋曰：言自法者，謂於自身生尊重增上，於法生貴重增上。二種力故，崇賢重善此是慚相。論云「云何為愧？依世間力輕拒暴惡為性，對治無愧、止息惡行為業。謂依世間訶厭增上，輕拒暴惡羞恥過罪，對治無愧息諸惡業。」釋曰：謂依世間他人譏毀，及自羞惡法而不作等，名依世間訶厭增上。有惡者名暴，染法體名惡。於彼二法輕，有惡者而不親，拒惡法棄而不住，由此增上對治無愧息諸惡業。論又云「羞恥過惡是二通相，故諸聖教假說為體。」釋曰：此會《顯揚》。《顯揚》說羞恥為二相者，是通相耳。從通假說為體，實是崇拒等是別相，故下疏云「是二通相」。疏「俱舍亦同」者，即彼第二疏〈根品〉之中，偈云「無慚愧不重，於罪不見怖。」釋曰：不重賢善名為無慚。謂於諸功德及有德人，無敬無崇，無所忌難，無所隨屬，說名無慚。即是恭敬所離。《對法》云「功德者，戒定慧。有德人者，有戒定慧人也。無忌難者，無畏懼也。不隨屬者，不作弟子禮也。於罪不見怖，釋無愧也。為諸善者所訶厭法，說名為罪。於此罪中，不見能招可怖畏果，說名無愧。」翻上即是慚愧之相，謂重賢善等，故同《唯識》。 > Third is the treasury of shame (hrī). The Commentary states: "Now the first: however, the characteristics of shame (hrī) and remorse (apatrāpya) are distinct." This explains the statement of the heading, while jointly explaining the general and specific aspects of the two headings of shame and remorse. As for "The Nirvāṇa \[Sūtra\] says shame is being ashamed before heaven," and so forth: this is from the seventeenth fascicle of the Southern text, where Jīvaka speaks to King Ajātaśatru. The sūtra says: 'Great King! The Buddhas, the World-Honoured Ones, constantly make this statement: "There are two pure dharmas capable of rescuing sentient beings: the first is shame (hrī), and the second is remorse (apatrāpya). Shame is oneself not committing transgressions; remorse is not teaching others to commit them. Shame is feeling internal embarrassment; remorse is disclosing \[one's faults\] to others. Shame is being ashamed before heaven; remorse is being ashamed before humans. These are called shame and remorse. One without shame and remorse is not called a human being, but an animal."' As for the Vijñaptimātratāsiddhi, it is in the sixth fascicle, where the treatise says: 'What is shame (hrī)? Taking the revering and valuing of the worthy and good based on the power of oneself and the Dharma as its nature; its activity is counteracting shamelessness (āhrīkya) and putting an end to evil actions. That is, taking oneself and the Dharma as dominant factors of nobility, one reveres the worthy and good and feels ashamed of faults and evil, counteracting shamelessness and bringing an end to all evil actions.' Exegesis: 'Oneself and the Dharma' means generating a dominant factor of respect toward oneself, and a dominant factor of valuing toward the Dharma. Due to these two powers, revering the worthy and valuing the good constitutes the characteristic of shame. The treatise says: 'What is remorse (apatrāpya)? Taking the disdain and rejection of violent evil based on the power of the world as its nature; its activity is counteracting unremorsefulness (anapatrāpya) and putting an end to evil actions. That is, taking the worldly reproach and revulsion as a dominant factor, one disdains and rejects violent evil and feels ashamed of faults and transgressions, counteracting unremorsefulness and bringing an end to all evil karma.' Exegesis: This means that taking the criticism and censure of others in the world, as well as one's own embarrassment before evil dharmas so as not to commit them, is called taking worldly reproach and revulsion as a dominant factor. Those who have evil are called 'violent'; the substance of defiled dharmas is called 'evil'. Toward those two dharmas one shows disdain, not drawing close to those who have evil, and rejects evil dharmas, abandoning them rather than abiding in them; through this dominant factor one counteracts unremorsefulness and puts an end to all evil karma. The treatise also says: 'Feeling shame and embarrassment over faults and evils is the general characteristic of both; therefore, the various sacred teachings conventionally designate it as their essence.' Exegesis: This harmonizes with the Prakaraṇāryavācā. When the Prakaraṇāryavācā speaks of shame and embarrassment as the characteristics of both, that is merely their general characteristic. It conventionally designates it as their essence based on the general \[characteristic\], but in reality, revering, rejecting, and so forth are their specific characteristics; hence the Commentary below says 'this is the general characteristic of both.' The Commentary states: "The Kośa is also the same." This is in the second fascicle of that \[text's\] commentary, within the 'Indriya-nirdeśa' (Chapter on Faculties), where a verse says: 'Shamelessness and unremorsefulness do not revere, / And see no fear in transgression.' Exegesis: Not revering the worthy and good is called shamelessness. That is, toward all virtues and virtuous persons, having no respect, no veneration, no apprehension, and no compliance—this is called shamelessness; it is precisely that which is divorced from reverence. The Abhidharmasamuccaya says: 'Virtues are morality, concentration, and wisdom. Virtuous persons are persons possessing morality, concentration, and wisdom. Being without apprehension means having no fear. Not complying means not performing the etiquette of a disciple. Seeing no fear in transgression explains unremorsefulness. Dharmas that are reproached and reviled by the virtuous are called transgressions. Within these transgressions, not seeing an outcome that can bring about terrifying consequences is called unremorsefulness.' Inverting the above gives the characteristics of shame and remorse, namely revering the worthy and good, and so forth; hence it is identical to Vijñaptimātra. > — English (machine translation) (machine translation) - [Previous: 44.61](https://indike.org/pramana/in.bauddha.taisho.1736.44.61) - [Next: 44.63](https://indike.org/pramana/in.bauddha.taisho.1736.44.63) - [Up: 44](https://indike.org/pramana/in.bauddha.taisho.1736.44) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.44.62) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.27.198) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.44.62](https://indike.org/pramana/in.bauddha.taisho.1736.44.62) · Pramāṇa