466. Kāyaduccaritādīhi hiriyatīti
hirī. Lajjāyetaṃ adhivacanaṃ. Tehiyeva ottappatīti ottappaṃ.
Pāpato ubbegassetaṃ adhivacanaṃ. Tattha pāpato
jigucchanalakkhaṇā hirī. Uttāsanalakkhaṇaṃ ottappaṃ.
Lajjākārena pāpānaṃ akaraṇarasā hirī. Uttāsākārena
ottappaṃ. Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā
etā, attagāravaparagāravapadaṭṭhānā. Attānaṃ garuṃ
katvā hiriyā pāpaṃ jahāti kulavadhū viya. Paraṃ garuṃ
katvā ottappena pāpaṃ jahāti vesiyā viya. Ime ca pana dve
dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā.
（11）～（12）惭厌身的恶行等故为「惭」，与「耻」是一同义语。愧惧身的恶行等故为「愧」，与「怖恶」是一同义语。此中，惭有厌恶于恶的特相，愧有怖骇的特相。惭有耻作诸恶的作用，愧有怖骇诸恶的作用。此等（惭愧）以上述的退避诸恶为现状，以尊重自己（为惭的近因），尊重他人为（愧的）近因。[PTS
465] 尊重自己以惭舍恶，如良家的妇女；尊重他人以愧舍恶，如诸淫女。当知这二法是维护世间的。
Ñ(XIV,142): (xi)-(xii) It has
conscientious scruples (hiriyati) about bodily misconduct, etc., thus
it is conscience (hiri). This is a term for modesty. It is ashamed
(ottappati) of those same things, thus it is shame (ottappa). This is
a term for anxiety about evil. Herein, conscience has the
characteristic of disgust at evil, while shame has the characteristic
of dread of it. Conscience has the function of not doing evil and
that in the mode of modesty, while shame has the function of not
doing it and that in the mode of dread. They are manifested as
shrinking from evil in the way already stated. Their proximate causes
are self-respect and respect of others [respectively]. [465] A man
rejects evil through conscience out of respect for himself, as the
daughter of a good family does; he rejects evil through shame out of
respect for another, as a courtesan does. But these two states should
be regarded as the guardians of the world (see A.i,51).
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