Visuddhimagga I-22

Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi;

Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.

（现起、足处）智者说净为现起，

解释惭愧为足处。

Ñ(I,22): Now virtue, so say those who know,

Itself as purity will show;

And for its proximate cause they tell

The pair, conscience and shame, as well. [9]

Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ, soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati.

[PTS 009] 所谓「身净、语净、意净」，这是说净为此戒的现起。因为由净性的显现而取为状态故。

Ñ: This virtue is manifested as the kinds of purity stated thus: 'Bodily purity, verbal purity, mental purity' (A.i,271); it is manifested, comes to be apprehended, as a pure state.

Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. Asati neva uppajjati, na tiṭṭhatīti.

智者曾说惭与愧为戒的足处。足处是近因的意思；因为有惭愧才能产生及存续戒律，如果没有惭愧便不能产生及存续戒律。

Ñ: But conscience and shame are said by those who know to be its proximate cause; its near reason, is the meaning. For when conscience and shame are in existence, virtue arises and persists; and when they are not, it neither arises nor persists.

Sayādaw U Sīlānanda: [conscience and shame = shame and fear]. Han: Mahāsī Sayādaw’s translation is same as that of Sayādaw U Sīlānanda.

Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni.

当知这是戒的相、味、现起、足处。

Ñ: This is how virtue's characteristic, function, manifestation, and proximate cause, should be understood.