法苑珠林 23.9

23.9

又新婆沙論云。世間有情見無慚者。言是無愧。見無愧者言是無慚。到謂此二其體是一。今欲顯示性相差別。令彼疑者得決定解。問無慚無愧有何差別。答於自在者無怖畏轉是無慚。於諸罪中不見怖畏是無愧。復於自在者無怖畏轉是無慚。於諸罪中不見怖畏是無愧。復不恭敬是無慚。不怖畏是無愧。復不厭賤煩惱是無慚。不厭賤惡行是無愧。復作惡不自顧是無慚。作惡不顧他是無愧。復作惡不自羞是無慚。作惡不恥他是無愧。復作惡不羞恥是無慚。作惡而傲逸是無愧。復獨一造罪而不羞恥是無慚。對他造罪而不羞恥是無愧。復若對少人造罪而不羞恥是無慚。若對眾人造罪而不羞恥是無愧。復若對惡趣有情造罪而不羞恥是無慚。若對善趣有情造罪而不羞恥是無愧。復若對愚者造罪而不羞恥是無慚。若對智者造罪而不羞恥是無愧。復若對卑者造罪而不羞恥是無慚。若對尊者造罪而不羞恥是無愧。復若對在家者造罪而不羞恥是無慚。若對出家者造罪而不羞恥是無愧。復若對非親教軌範造罪而不羞恥是無慚。若對親教軌範造罪而不羞恥是無愧。復若作惡時不羞天者是無慚。若作惡時不恥人者是無愧。復若於諸惡因不能訶毀是無慚。於諸惡果不能厭怖是無愧。復貪等流是無慚。於癡等流是無愧。是謂無慚無愧差別。如是二法唯欲界繫。唯是不善。一切不善心心所法。皆遍相應。唯除自性（各翻前惡是名慚愧）又瑜伽論云。云何無慚無愧。謂觀於自他無所羞恥。故思毀犯。犯已不能如法出離。好為種種鬪訟違諍。是名無慚無愧也。又遺教經云。慚如鐵鉤。能制人非法。是故比丘常當慚愧。無得暫替。若離慚愧則失諸功德。有愧之人則有善法。若無愧者。與諸禽獸無相異也。

Furthermore, the *New Vibhāṣā* states: Sentient beings in the world, seeing one who is shameless (*ahrīka*), call him reckless (*anapatrāpya*); seeing one who is reckless, they call him shameless. They go so far as to claim that these two have one and the same substance. Now, wishing to reveal the distinction between their natures and characteristics and enable those in doubt to gain a definitive understanding, we ask: What is the distinction between shamelessness and recklessness? Answer: Proceeding without fear before sovereign [superiors] is shamelessness; not seeing fear regarding various transgressions is recklessness. Again, proceeding without fear before sovereign [superiors] is shamelessness; not seeing fear regarding various transgressions is recklessness. Again, lack of respect is shamelessness; lack of dread is recklessness. Again, failing to loathe and deprecate afflictions is shamelessness; failing to loathe and deprecate evil conduct is recklessness. Again, committing evil without self-regard is shamelessness; committing evil without regard for others is recklessness. Again, committing evil without self-shame is shamelessness; committing evil without shame before others is recklessness. Again, committing evil without shame is shamelessness; committing evil while being arrogant and negligent is recklessness. Again, committing transgressions while alone without shame is shamelessness; committing transgressions before others without shame is recklessness. Again, committing transgressions before a few persons without shame is shamelessness; committing transgressions before a multitude without shame is recklessness. Again, committing transgressions before sentient beings of bad destinies without shame is shamelessness; committing transgressions before sentient beings of good destinies without shame is recklessness. Again, committing transgressions before foolish persons without shame is shamelessness; committing transgressions before wise persons without shame is recklessness. Again, committing transgressions before lowly persons without shame is shamelessness; committing transgressions before venerable persons without shame is recklessness. Again, committing transgressions before householders without shame is shamelessness; committing transgressions before renunciants without shame is recklessness. Again, committing transgressions before non-preceptors and non-teachers without shame is shamelessness; committing transgressions before preceptors and teachers without shame is recklessness. Again, not being ashamed before devas when committing evil is shamelessness; not feeling shame before humans when committing evil is recklessness. Again, inability to censure evil causes is shamelessness; inability to loathe and fear evil fruits is recklessness. Again, an outflowing of greed is shamelessness; an outflowing of ignorance is recklessness. Such are the distinctions between shamelessness and recklessness. These two dharmas are bound only to the desire realm and are solely unwholesome. They are universally associated with all unwholesome minds and mental factors, with the sole exception of their own intrinsic nature (reversing each of the preceding evil states constitutes shame (*hrī*) and modesty (*apatrāpya*)). Furthermore, the *Yogācārabhūmi-śāstra* states: What are shamelessness and recklessness? It means having no sense of shame with regard to oneself or others, deliberately transgressing, and after having transgressed, being unable to achieve release in accordance with the Dharma, and delighting in various litigations, disputes, and quarrels. This is called shamelessness and recklessness. Furthermore, the *Sūtra of the Buddha's Bequeathed Teaching* states: Shame is like an iron hook capable of restraining a person from non-dharmic deeds. Therefore, bhikṣus should constantly cultivate shame and modesty, never allowing them to cease even for a moment. If one is devoid of shame and modesty, one will lose all merit. A person who possesses modesty has wholesome dharmas; one who lacks modesty is no different from beasts.