成唯識論述記 6.251

6.251

述曰：下第二段，慚、愧合解，於中有二：初別解；後總解。「依自、法力」者，《顯揚》云：依自增上及法增上羞恥過惡，即是二緣。今此乃顯慚之別相，即是崇重賢、善二法，謂於有賢德者，若凡、若聖而生崇敬，於一切有漏、無漏善法而生崇重。此是慚之別相，至下當知。對治無慚其義可知，與止息惡行為所依，由此故惡不轉。《顯揚》皆例於信起五業，初皆所治別業，即皆同此。

The Commentary states: The second section below explains shame (hrī) and remorse (apatrāpya) together. Therein are two parts: first, explaining them separately; then, explaining them generally. Regarding "relying on the power of oneself and the Dharma": the Prakaraṇāryavācā states: relying on the predominance of oneself and the predominance of the Dharma, feeling ashamed of transgressions and evil—these are the two conditions. Now this reveals the distinct characteristic of shame, which is revering and respecting the two phenomena of the virtuous and the wholesome. That is, toward those possessing virtuous qualities, whether ordinary persons or noble ones, one generates reverence; toward all sāsrava and anāsrava wholesome phenomena, one generates esteem. This is the distinct characteristic of shame, as will be understood below. Counteracting shamelessness (āhrīkya) is clear in its meaning; it serves as the basis for arresting evil conduct, and through this, evil does not occur. The Prakaraṇāryavācā follows the example of faith in giving rise to five functional activities; the first is always the distinct activity of that which is counteracted, which is the same as here.