俱舍論記 4.149

4.149

「敬謂敬重至緣滅道慚」者，此別解敬、慚。慚寬、敬狹，但為兩句。第一句有慚非敬，謂緣苦、集。慚緣彼苦、集善心起時，有慚恥故，所以有慚。有漏之法非可尊重，所以無敬。故緣苦、集，慚而非敬也。第二句有通慚、敬，謂緣滅、道慚。緣彼滅、道善心起時，有慚恥故有慚。無漏之法可尊重，故有敬。故緣滅、道慚，即攝敬故也。

Regarding the passage from "Respect means esteeming" up to "shame directed toward nirodha-satya and mārga-satya": This specifically explains respect and shame. Shame is broad and respect is narrow, so there are only two combinations. The first: there is shame without respect, referring to shame directed toward duḥkha-satya and samudaya-satya. When a wholesome mind arises directed toward those truths of duḥkha and samudaya, because shame is present, there is shame; because sāsrava dharmas are not to be revered, there is no respect. Hence, directed toward duḥkha-satya and samudaya-satya, there is shame and not respect. The second: there is that which is common to both shame and respect, referring to shame directed toward nirodha-satya and mārga-satya. When a wholesome mind arises directed toward those truths of nirodha and mārga, because shame is present, there is shame; because anāsrava dharmas are to be revered, there is respect. Hence shame directed toward nirodha-satya and mārga-satya subsumes respect.