俱舍論頌疏論本 4.53

4.53

於罪不見怖者，釋無愧也。謂諸善士所呵厭法，說名為罪。於此罪中不見能招可怖畏果，說名無愧。此中怖言，顯非愛果，能生怖故。有餘師說：「於所造罪自觀無恥，說名無慚。觀他無恥，說名無愧。慚、愧差別，翻此應知。」謂翻初釋，有敬有崇，有所忌難，有所隨屬，說名為慚。於罪見怖說名為愧。翻第二釋，於所造罪自觀有恥，說名為慚。觀他有恥，說名為愧。

Regarding "Seeing no fear in faults": this explains the absence of conscience (anapatrāpya). Things rebuked and reviled by good people are called "faults". Seeing no dreadful fruit that can be incurred in these faults is called absence of conscience. Here, the word "dread" indicates an undesirable fruit, because it is capable of generating dread. Other masters say: "Being shameless regarding faults one has committed when looking at oneself is called absence of shame; being shameless when looking at others is called absence of conscience. The distinction between shame and conscience should be understood as the reverse of this." That is, reversing the first explanation: having respect and veneration, having dread and constraint, and having compliance is called shame (hrī); seeing dread in faults is called conscience (apatrāpya). Reversing the second explanation: having shame when observing oneself regarding committed faults is called shame; having shame when observing others is called conscience.