English
Thus, in these, the strength of faith is that which does not waver in the face of lack of faith. The strength of energy is that which does not waver in the face of laziness. The strength of mindfulness is that which does not waver in the face of forgetfulness. The strength of concentration is that which does not waver in the face of distraction. The strength of wisdom is that which does not waver in the face of ignorance. The strength of shame is that which does not waver in the face of shamelessness. The strength of fear of wrongdoing is that which does not waver in the face of recklessness. This is a description of the meaning in terms of both words. There, the first five, the characteristics, etc., are explained by these. In the latter pair, one is ashamed of evil deeds of body, etc.; hirī is so called; it is a term for shame. By those, one is apprehensive, that is ottappa; it is a term for dread of evil. To show their distinction, having established this matrix, "Originating internally, having self as authority, characterized by shame and fear," this detailed explanation was given. Hirī is that which originates internally; ottappa is that which originates externally. Hirī is that which has self as authority; ottappa is that which has the world as authority. Hirī is established in the nature of shame; ottappa is established in the nature of fear. Hirī has the characteristic of being sensitive to blame; ottappa has the characteristic of seeing fear in faults and being afraid. Therein, one establishes hirī, which originates internally, for four reasons: by reflecting on birth, by reflecting on age, by reflecting on heroism, by reflecting on great learning. How? "Doing evil is not the deed of those accomplished in birth; it is the deed of lowborn people, such as fishermen. It is not fitting for one accomplished in birth like me to do this deed." Thus, by reflecting on birth, not doing evil such as killing, one establishes hirī. Likewise, "Doing evil is a deed to be done by the young; it is not fitting for one established in age like me to do this deed." Thus, by reflecting on age, not doing evil such as killing, one establishes hirī. Likewise, "Doing evil is the deed of the weak; not of the heroic. It is not fitting for one accomplished in heroism like me to do this deed." Thus, by reflecting on heroism, not doing evil such as killing, one establishes hirī. Likewise, "Doing evil is the deed of the blind and foolish; not of the wise. It is not fitting for a wise and learned one like me to do this deed." Thus, by reflecting on great learning, not doing evil such as killing, one establishes hirī. Thus, one establishes hirī, which originates internally, for four reasons. And also, having established shame in his own mind, he does not commit evil. Thus, shame arising internally is called *hirī*. How is fear of blame called *ottappa* when it arises externally? If you commit evil, you will be subject to reproach in the four assemblies. The wise will reproach you, like a dirty person in a city; Rejected by the virtuous, how can you be a monk? Thus, reflecting, he does not commit evil through fear of blame arising externally. Thus, fear of blame arising externally is called *ottappa*. How is shame called *hirī* with self as the authority? Here, a certain clansman, making himself the authority, the elder, thinking, ‘It is not fitting for one like me, who has gone forth in faith, is learned, and practices the ascetic practices, to commit evil,’ does not do evil. Thus, shame with self as the authority is called *hirī*. Therefore, the Blessed One said, "Making himself the authority, the elder, he abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, and maintains a pure self." How is fear of blame called *ottappa* with the world as the authority? Here, a certain clansman, making the world the authority, the elder, does not commit evil. As he says, "Indeed, this great world community exists. And in this great world community, there are ascetics and brahmins who are powerful, have divine eyes, and know the minds of others; they see from afar, and even those nearby are not hidden from them, and they know the mind with the mind; they will know me thus, 'Behold, this clansman, having gone forth in faith from home to homelessness, lives entangled in evil, unwholesome states.' There are deities who are powerful, have divine eyes, and know the minds of others. They see from afar, and even those nearby are not hidden from them, and they know the mind with the mind; they will know me, 'Behold, this clansman, having gone forth in faith from home to homelessness, lives entangled in evil, unwholesome states'... Making conscience alone the master, the elder, he abandons the unwholesome, cultivates the wholesome, abandons the blameworthy, cultivates the blameless, maintaining a pure self. Thus, conscience is called the world's master. Hiri is established in the nature of shame, Ottappa is established in the nature of fear. Here, shame is the act of being ashamed; Hiri is established in that nature. Fear is the fear of the lower realms; Ottappa is established in that nature. Both are evident in avoiding evil. For example, a clansman, doing things like defecating or urinating, seeing something that should cause shame, would feel ashamed, humiliated, just so, one who has entered the state of being ashamed does not commit evil. Another, fearing the lower realms, does not commit evil. Here is an analogy: Just as of two iron balls, one might be cool and smeared with filth, the other hot and ablaze. There, the wise person, disgusted by the cool one being smeared with filth, does not pick it up, nor the other, for fear of being burned. There, not picking up the cool one, out of disgust for the filth, is like not committing evil, having entered the state of being ashamed. Not picking up the hot one, for fear of being burned, should be understood as not committing evil, out of fear of the lower realms. Hiri has the characteristic of being conscientious, Ottappa has the characteristic of seeing danger, fearing blame. These two are also evident in avoiding evil. For one, considering the greatness of birth, considering the greatness of the Teacher, considering the greatness of inheritance, considering the greatness of fellow monks, in these four ways, arousing hiri, which has the characteristic of being conscientious, he does not commit evil. Another, fearing self-reproach, fearing the reproach of others, fearing punishment, fearing a bad destiny, in these four ways, arousing ottappa, which has the characteristic of seeing danger, fearing blame, he does not commit evil. There, the consideration of the greatness of birth, etc., and the fear of self-reproach, etc., should be spoken of in detail. Root Text Explanation: He is not greedy with this, or he himself is not greedy, or it is merely non-greed, therefore, it is non-greed. The same method applies to non-hatred and non-delusion. Among them, non-greed has the characteristic of the mind not sticking to the object, or the characteristic of not clinging, like a drop of water on a lotus leaf. Its function is non-acceptance, like a liberated monk. Its manifestation is non-attachment, like a man fallen in filth. Non-hatred has the characteristic of non-violence, or the characteristic of non-opposition, like a favorable friend. Its essence is the removal of anger, or the removal of burning, like sandalwood. Its manifestation is gentleness, like the full moon. Non-delusion has already been explained below in the section on the faculty of wisdom with its characteristics and so on. But among these three, non-greed is the opponent of the stain of stinginess, non-hatred is the stain of immorality, non-delusion is the opponent of non-cultivation in wholesome qualities. Here, non-greed is the cause of giving, non-hatred is the cause of morality, non-delusion is the cause of cultivation. And among them, with non-greed, one does not take excessively, because a greedy person takes excessively. With non-hatred, one does not take deficiently, because an angry person takes deficiently. With non-delusion, one does not take perversely, because a deluded person takes perversely. Here, with non-greed, while maintaining an existing fault as a fault, one proceeds in regard to the fault; for a greedy person conceals the fault. With non-hatred, while maintaining an existing virtue as a virtue, one proceeds in regard to the virtue; for an angry person obscures the virtue. With non-delusion, while maintaining the true nature as the true nature, one proceeds in regard to the true nature. For a deluded person grasps 'the false as true and the true as false'. And with non-greed, there is no sorrow of separation from the beloved, because a greedy person has a nature of affection and is unable to bear separation from the beloved. With non-hatred, there is no sorrow of association with the unloved, for an angry person has a nature of dislike and is unable to bear association with the unloved. With non-delusion, there is no sorrow of not obtaining what is desired, for an undeluded person has the reflection 'how can that be obtained here?' and so on. Here, with non-greed, there is no sorrow of birth, because non-greed is the opponent of craving and because the sorrow of birth has craving as its root. With non-hatred, there is no sorrow of aging. No craving, no rebirth in the realm of departed spirits, For beings mostly arise there through craving, And aversion to craving is non-greed. No hatred, no rebirth in hell, For beings arise in hell, like hatred, through anger, And aversion to anger is non-hatred. No delusion, no rebirth in the animal realm, For beings arise in the animal realm, ever deluded, And aversion to delusion is non-delusion. Of these, non-greed prevents approach through lust, Non-hatred prevents departure through anger,