Hrī
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Template:Qual 2.8 Hrī (P. hiri; T. ngo tsha shes pa; C. can; J. zan; K. ch'am 慚) is translated as "self-respect," "conscientiousness," "healthy shame," etc. It is mental factor which can be defined as the attitude of taking earnest care with regard to one's actions and refraining from non-virtuous actions.Template:MBP svTemplate:Gateway1 sv
Hrī (P. hiri) is identified as:
- One of the twenty-five beautiful mental factors within the Pali abhidharma tradition
- One of the eleven virtuous mental factors within the Abhidharma-samuccaya of the Sanskrit Mahayana tradition
- One of the ten omnipresent wholesome factors within the Abhidharma-kosa of the Sanskrit Mahayana tradition
Eplanations
Pali tradition
Bhikkhu Bodhi describes hiri (Pali) together with ottappa (Pali) as follows:
- Shame (hiri) and fear of wrongdoing (ottappa): Shame has the characteristic of disgust at bodily and verbal misconduct, fear of wrongdoing has the characteristic of dread in regard to such misconduct. They both have the function of not doing evil, and are manifested as the shrinking away from evil. Their proximate cause is respect for self and respect for others, respectively. These two states are called by the Buddha the guardians of the world because they protect the world from falling into widespread immorality.Template:Manual of Abhidhamma sv
The Visuddhimagga (XIV, 142) describes hiri (Pali) together with ottappa (Pali):
- 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 (ottappa) 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)...[1]
Nina von Gorkom states:
- Moral shame and fear of blame always arise together but they are two different cetasikas with different characteristics. The Atthasalini (I, Part IV, Chapter 1, 125.127) gives a similar definition as the Visuddhimagga of moral shame and fear of blame and illustrates their difference. The Atthasalini explains that moral shame (hiri) has a subjective original, that its proximate cause is respect for oneself. Fear of blame (ottappa) has an external cause, it is influenced by the "world"; its proximate cause is respect for someone else (1 See Also Chapter 14, where I deal with their opposites, shamelessness and recklessness).[1]
Sanskrit tradition
The Abhidharma-samuccaya states:
- What is hri? It is to avoid what is objectionable as far as I see it and its function is to provide a basis for refraining from non-virtuous actions.Template:MBP sv
The Necklace of Clear Understanding descriibes hrī together with apatrāpya as follows:
- The difference between self-respect (hrī ) and decorum (apatrāpya) is that, despite their similarity in avoiding evil actions, when the chance of doing evil actions is close at hand, self-respect means to refrain from evil actions in view of the consideration, "This is no part of mine." Decorum means to refrain from evil action by having made others the norm in view of the consideration, "It is not appropriate to do so because others will despise me." The primary realm of restraint is the fear that one's guru and teacher and other people deserving respect would be annoyed.Template:MBP sv
The Khenjuk states:
- Tib. ངོ་ཚ་ཤེས་པ་ནི་བདག་གམ་ཆོས་རྒྱུ་མཚན་དུ་བྱས་ཏེ་ཁ་ན་མ་ཐོ་བ་ལ་འཛེམ་པ་ཉེས་སྤྱོད་སྡོམ་པའི་རྟེན་བྱེད་པའི་ལས་ཅན་ནོ།
- Dignity is the attitude of refraining from unwholesome actions (or misdeeds) on account of one's own [conscience] and [trust in] the Dharma. Its function is to support one in refraining from negative actions. (Rigpa Translations)
- Conscience means shunning misdeeds either because of oneself or the Dharma. Its function is to support one in refraining from negative actions.Template:Gateway1 sv (Erik Pema Kunsang)
StudyBuddhism states:
- Moral self-dignity (ngo-tsha, a sense of saving face) is the sense to refrain from negative behavior because of caring how our actions reflect on ourselves. According to Vasubandhu, this mental factor means having a sense of values. It is respect for positive qualities or persons possessing them.[2]
Alternative Translations
- self-respect - Herbert Guenther, Dzigar Kongtrul Rinpoche, Rangjung Yeshe Wiki
- conscientiousness - Erik Pema Kunsang
- moral self-dignity - Alexander Berzin
- sense of shame - Rangjung Yeshe Wiki
- moral shame - Nina von Gorkom
- healthy shame - Tara Brach
- dignity - Rigpa wiki
See also
Videos
Notes
Sources
- Template:SB 51 mental factors source
- Template:Manual of Abhidhamma source
- Template:Goodman source
- Template:Gateway1 source
- Template:MBP source
- Template:Cetasikas source