Chinese
由于虚假的自负和傲慢，那些羞耻心被称为低下或微小，这是相对而言的。除此之外，还有更优越或更伟大的，如平等住地的羞耻心，以及更大的羞耻心，相对于下地而言，上地更为伟大，以及大乘的羞耻心和惭愧心，还有八地等三地的无我执、无分别智慧自然成就的羞耻心和惭愧心，是无需努力自然成就的，因此被认为是伟大或更优越的。第四，无羞耻心和无惭愧心的过患是：有智慧的人如果无羞耻心和无惭愧心，就会不如法地进入，从而接受贪等烦恼的产生，并且由于愤怒而杀生等，进入不善，导致自己戒律受损，从而对自己今生来世造成损害，也对其他众生造成损害。同样，也会因为懈怠和放逸等而放弃行善和利益众生的事业，并且通过产生傲慢的过失等，摧毁众生和自己相续中的戒律，因此自己会后悔并产生痛苦，从而失去安乐，并且会被他人视为不具备功德，从而获得轻视和匮乏。由于无羞耻心和无惭愧心的原因，不会成为对教法具有信心的信徒，也不会成为守护白法的僧团，也不会成为佛陀特别关注的对象，因此会被置之不理。佛子们会谴责说：某某人正在做不合理的事情。世间人也会因此在今生获得不好的名声。来世会堕入恶趣等无暇之处，因此自己相续中已经获得的白法会退失，并且以前没有获得的新的白法也会退失。因此，他们的身体会处于痛苦之中，内心也会被不安所占据，无法平静下来。第五，有羞耻心和有惭愧心的利益是：对于具备羞耻心和惭愧心的佛子们来说，刚才所说的这些过患都不会发生。因为智者总是与诸天神，
English
Due to false vanity and arrogance, those senses of shame are called inferior or small, which is relative. Other than that, there are superior or greater ones, such as the sense of shame of the equal dwelling place, and even greater ones. Compared to the lower grounds, the higher ones are greater, as well as the shame and modesty of the Mahayana. Furthermore, the sense of shame and modesty of the eighth ground and the other three, which are free from self-grasping and spontaneously accomplished with non-conceptual wisdom, are considered great or superior because they are spontaneously accomplished without effort. Fourth, the faults of having no shame and no modesty are: Those with intelligence who have no shame and no modesty will improperly engage, thereby accepting the arising of afflictions such as attachment. Moreover, due to the power of anger, they engage in non-virtue such as killing, causing their own discipline to be damaged, thereby harming themselves in this life and the next, and also harming other sentient beings. Similarly, they will abandon the activities of doing good and benefiting sentient beings due to laziness and carelessness, and through the faults of generating arrogance, they destroy the discipline in the minds of sentient beings and themselves. Therefore, they will regret and experience suffering, thereby losing happiness, and others will see them as lacking qualities, thereby receiving contempt and scarcity. Due to the cause of having no shame and no modesty, they will not become believers who have faith in the teachings, nor will they become the assembly that protects the white Dharma, nor will they become the object of the Buddha's special attention, and therefore they will be left in indifference. The sons of the Buddhas will condemn them, saying, 'So-and-so is doing something inappropriate.' Even worldly people will receive unpleasant words in this life that are visible. In future lives, they will be reborn in unfavorable places such as the lower realms, so the white Dharma that has already been obtained in their own minds will be lost, and the new white Dharma that has not been obtained before will also be lost. Therefore, their bodies will remain in suffering, and their minds will be seized by discomfort and will not be able to remain at ease. Fifth, the benefits of having shame and modesty are: For the sons of the Buddhas who possess shame and modesty, all these faults that have just been mentioned will never occur. Because the wise always
Chinese
彼等之中，于清净处获得善趣之身，乃是异熟之果，具足智慧者以惭与愧速疾地，圆满无上圆满菩提之资粮，是增上果。 佛子具有惭愧者，对于成熟有情，不生厌倦，乃是士夫作用之果。 彼恒时远离相违品无惭与无愧，是分离果。 不离对治品惭与愧，是等流果。 如是佛子具有惭愧者，将获得彼等利益。 第六，赞叹具有惭愧： 幼稚凡夫之辈，沐浴身体后，穿着质地良好、颜色形状美好的上好衣物，然因内心缺乏惭愧，其本性充满贪欲等过患之垢染，无法以衣物遮盖。 佛子身着知惭有愧之衣，即使外在没有衣物遮蔽，其自性亦远离过患之垢染。 此乃显示于内心安住瑜伽之时，惭愧能对治烦恼生起。 诸佛子成为具有知惭与有愧者，譬如虚空未被云朵与雾霭等覆盖一般，于前往城镇等时，凭借惭愧之自性，不会被世间八法所染污。 聚集于与自己见解行持相符之友伴佛子之中时，以知惭有愧之庄严所装饰者，其行持一致且极其美妙，任何珍宝等庄严皆无法比拟。 菩萨们因惭愧而舍弃利他之心，如母亲般慈爱应调伏者，以此成熟有情。 那些如子般慈爱怜悯一切有情者，若不救护有情而舍弃之，乃是令人惭愧之事。 有愧与知惭乃是
English
Among them, to be born in a pure place and obtain a body of good destiny is the result of maturation; those endowed with wisdom quickly and swiftly complete the accumulation of unsurpassed, perfect enlightenment, which is the dominant result. The sons of the Buddhas who possess shame and embarrassment, and who do not become weary in maturing sentient beings, this is the result of the actions of a noble person. They are always separated from the opposing qualities of shamelessness and lack of embarrassment, which is the result of separation. Not being separated from the antidotal qualities of shame and embarrassment is the result of being in accordance with the cause. Thus, the sons of the Buddhas who possess shame and embarrassment will obtain these benefits. Sixth, praising those who possess shame and embarrassment: Ordinary childish people, after bathing their bodies, wear fine clothes of good quality and beautiful color and shape, but because their minds lack shame and embarrassment, their nature is full of the defilements of attachment and other faults, and cannot be covered by clothes. The sons of the Buddhas who wear the clothes of knowing shame and having embarrassment, even if there is no covering of clothes etc. from the outside, their nature is free from the defilements of faults. This shows that when dwelling in yoga in inner equipoise, shame and embarrassment act as an antidote to the arising of afflictions. Those sons of the Buddhas who have become endowed with knowing shame and having embarrassment, just as the sky is not covered by clouds and fog etc., when going to towns etc., by their very nature of shame and embarrassment, they will not be stained by the eight worldly dharmas. When gathering among the sons of the Buddhas who are friends in accordance with one's own views and conduct, those who are adorned with the ornament of knowing shame and having embarrassment are consistent in their conduct and extremely beautiful, and no ornament such as jewels can compare. Bodhisattvas, out of shame and embarrassment, abandon the thought of abandoning the welfare of others, and mature sentient beings with love like a mother towards those who should be tamed. Those who cherish and are compassionate to all sentient beings like children, if they do not protect sentient beings and abandon them, it is a cause for shame. Having embarrassment and knowing shame are
Chinese
就像军队的队伍，由马、象、战车和步兵四种组成，守护着国家和地方一样。菩萨们在轮回中为利益众生而行事时，也能以各种方式守护他们，使其远离贪欲等一切罪恶的敌人。因为羞耻和惭愧能阻止他们陷入烦恼的罪恶之中。第七，具备羞耻和惭愧的标志有四个：从意念上，对于布施、戒律等任何功德方面，都乐于接受和忍耐；对于无耻、无惭以及贪嗔等一切烦恼和任何罪恶方面，都不乐于接受；从行为上，不陷入一切罪恶，而投入一切功德。这四个特征，无论显现什么，都是具有羞耻和惭愧的人，其相续中由羞耻心和惭愧心所产生的标志。第八，这二者最为殊胜的是：以自己的心修习羞耻和惭愧，如果这个过失被别人知道就会感到羞耻的想法，不如不管别人知道与否，自己做了错事自己感到惭愧的修习最为殊胜，经论中是这样说的。修习惭愧也应从五个方面认识其殊胜之处：即信乐宣说羞耻和惭愧的大乘佛法；意念如前所说九种；获得禅定的心的自在；或者从第八地开始不费力气自然成就；在自、他和羞耻的法的三轮中不起分别；以及清净刹土的菩萨的行为与之成为一个意思，这本身就是最主要或最殊胜的。第二，关于坚定的简要说明。详细解释分为两部分。第一，菩提萨埵的勇气坚定：菩萨与世间人、声闻、独觉等一切众生不同，在体性、差别和不变性上都更为殊胜。第二，详细解释这三个特点的含义。第一，坚定的体性是：精进、禅定和智慧这三者依次是 不灰心的勇气和转为
English
Just as an army's forces, consisting of horses, elephants, chariots, and infantry, protect the country and its regions, Bodhisattvas, when acting for the benefit of sentient beings in samsara, also protect them in every way from the host of enemies that are all the faults such as attachment. For shame and embarrassment prevent them from falling into the faults of afflictions. Seventh, the signs of possessing shame and embarrassment are four: From the aspect of thought, one willingly accepts and is patient with all aspects of virtue, such as generosity and discipline; one does not willingly accept all aspects of fault, such as shamelessness, lack of embarrassment, and all afflictions such as attachment and hatred; from the aspect of action, one does not engage in all faults, but engages in all virtues. These four characteristics, whatever may appear, are the signs produced by the knowledge of shame and the presence of embarrassment in the continuum of a person who possesses shame and embarrassment. Eighth, the most excellent of these two is: cultivating shame and embarrassment with one's own mind. The thought that 'if others know of this fault, it will be shameful' is not as excellent as cultivating the embarrassment of oneself by oneself for having done wrong, whether others know it or not, as it is said in the commentaries. The cultivation of embarrassment should also be recognized as excellent in five ways: namely, having faith in the Mahayana Dharma that teaches shame and embarrassment; having the nine thoughts as previously explained; having mastery over the mind of samadhi; or spontaneously accomplishing it without effort from the eighth bhumi onwards; not conceptually discriminating in the three spheres of self, other, and the Dharma of shame; and the activity of the Bodhisattvas of the pure lands becoming one in meaning with it, which itself is the most important or most excellent. Second, a brief explanation of steadfastness. A detailed explanation in two parts. First, the steadfast courage of the Bodhisattva: the Bodhisattva is more excellent than all other beings such as worldly people, Shravakas, and Pratyekabuddhas in terms of characteristics, distinctions, and immutability. Second, a detailed explanation of the meaning of these three distinctions. First, the characteristic of steadfastness is: diligence, samadhi, and wisdom, which in turn are unfaltering courage and turning into