俱舍論疏 4.151

4.151

論「翻第二釋至說名為愧」，翻第二釋，可知。《正理論》云「趣向如理，自、法二種增上所生。違愛等流心自在性，說名為慚。」述曰：慚以不作惡為義。聖道、涅槃皆名如理，善心趣彼，舉所依也。自增上者，即恐自落三塗。法增上者，即恐廢傳法。二增上力所生，舉其因也。愛等流，即無慚。違無慚，即明對治。由此不為惡法所牽，名自在性，指其體也。《正理》又云「愛樂修習功德為先，違癡等流、厭惡劣法，說名為愧。有說：怖畏謫罰、惡趣、自他謗因，說名為愧。」述曰：愧以滅諸惡為義。愛樂功德為先，舉所依也。癡等流，即無愧。違無愧者，即明對治。劣法，謂諸有過失法。於中生惡，即作用也。有說已下，敘有別釋。現遭屈辱為讁罰，當來三惡為惡趣，己遭塵點為自謗，令他受謗為他謗。此四法因，謂諸煩惱。於如是因生怖畏，亦舉作用。

On the Śāstra's [words], "reversing the second explanation […] is called 'shame' (hrī)": reversing the second explanation is easily understood. The *Nyāyānusāra* says: "Proceeding toward the appropriate (ayoniśaḥ-pratipakṣe vartamānaḥ), arisen from the twofold predominance of oneself and the Dharma, contrary to the outflow of attachment (rāga-niṣyanda), the mind's sovereignty is called 'respectful shame' (hrī)." [Fabao's] commentary says: "Respectful shame" (hrī) has the meaning of not doing evil. The noble path and nirvāṇa are both called "the appropriate"; that the wholesome mind proceeds toward them adduces the basis. "Predominance of oneself" means fearing that one will fall into the three miserable destinies oneself. "Predominance of the Dharma" means fearing that the transmission of the Dharma will be interrupted. Arisen through the power of these two predominances adduces the cause. The "outflow of attachment" is non-shame (āhrīkya). "Contrary to non-shame" clarifies its counteragent (pratipakṣa). Because through this one is not dragged away by evil dharmas, it is called "sovereignty"; this points to its intrinsic nature (svabhāva). The *Nyāyānusāra* also says: "Preceded by delighting in and cultivating virtues, contrary to the outflow of delusion, reviling and loathing inferior dharmas: this is called 'dread of blame' (apatrāpya). Some say: being terrified of punishment, evil destinies, and the causes of censure by oneself or others is called 'dread of blame'." [Fabao's] commentary says: Dread of blame has the meaning of eliminating all evils. "Preceded by delighting in virtues" adduces the basis. The "outflow of delusion" is non-dread of blame (anapatrāpya). "Contrary to non-dread of blame" clarifies its counteragent. "Inferior dharmas" means dharmas that have faults. Generating revulsion toward them is its function. The text from "Some say" onward relates an alternative explanation: meeting humiliation in the present is "punishment"; the three evil realms in the future are the "evil destinies"; suffering stain oneself is "censure by oneself"; causing others to be censured is "censure by others". The cause of these four dharmas refers to the afflictions (kleśa). Generating dread toward such causes also adduces its function.