Lack of shame
Lack of shame and lack of fear mean not knowing what shame (tàm) and fear of wrongdoing (uý) are. The character “tàm” has the radical for “heart” on one side, and next to it is the character “trảm,” meaning “to behead” (cut off the head). It means cutting off afflictions; it also refers to killing. Regarding these afflictions, one’s own mind is at fault but one does not admit that one is wrong. It is like saying that if someone has killed a person, that is a violation of the law. One knows oneself is harming sentient beings, yet does not know to repent and correct oneself. The character “tàm” means one should cut off afflictions, but one does not do so, therefore it is called “lack of tàm” (no shame). The mind of killing still lies hidden within; not knowing to correct oneself is called lack of tàm (no shame). What is shame? It means being unable to face others. One acts without being upright and open, therefore one does not dare to face others. But one still does not recognize that it is wrong. After committing wrongdoing, one becomes one’s own lawyer defending oneself, saying there are reasons and justifications, that it is truly correct. That is lack of tàm and lack of uý (no shame).
What is uý? On the right side of the character “uý” is the character “quỷ,” meaning ghosts and spirits; it means one’s mind is not upright and bright. Because it is not bright, one thinks it is correct, therefore it is called uý. Uý is like being alarmed or disturbed; it is as if one’s mind has some deficiency and cannot face others, yet at that time one does not dare to say one cannot face others, but says: “I have done nothing wrong!”
Why is there shame? It is because one is often ashamed before others and also ashamed before oneself; within all unwholesome dharmas one often practices shame. Having established shame, one abandons all lack of shame, eliminates unwholesome actions, thinks of wholesome deeds, carries the burden of responsibility, has a pure nature, is resolute in not violating precepts, and others cannot criticize or slander one. In all actions one constantly practices shame. That is: when the body commits evil conduct, shame arises; when speech commits evil conduct, shame arises; when the mind commits evil conduct, shame arises. When jealousy arises, shame arises. When laziness arises, shame arises.
What is shame? It is being often ashamed before others and ashamed before oneself; within all unwholesome dharmas one constantly practices shame. Having achieved shame, one abandons unwholesomeness, thinks of seeking wholesome deeds, carries responsibility, and has a pure lineage that is not defective or violated.
Lack of shame and lack of fear are two secondary afflictions among the intermediate afflictions. What is the faultless precept? One who cultivates the store of precepts has no arrogant mind, no conceit, and no pride. One does not elevate one’s own virtue, saying “I am someone who keeps pure precepts.” If one sees someone breaking precepts, one does not slander them, does not look down on them, does not speak of their faults, and does not speak of their sins. One only uses one’s own conduct as a model, causing the other person to give rise to a sense of shame. One wholeheartedly upholds the precepts. When cultivating the store of shame, one reflects and recalls that in past lives, life after life, one has done all kinds of evil deeds, and thus gives rise to shame and reforms oneself.
When cultivating the store of shame, one contemplates in the mind: “From beginningless kalpas until now, I have together with all sentient beings been related as close family members. In this life I am a parent; in the next life I become a child, exchanging roles. In this life we are siblings; in previous lives we were brothers and sisters, and even as men and women (husband and wife), we cycle back and forth like acting in a play. In this life one plays this role, in another life one plays another role. Full of greed, anger, and ignorance, there is also arrogance and self-satisfaction, as well as flattery and deceit. Because of all these afflictions, we harm one another. You bring me affliction, I bring you affliction. You harm me, I harm you. You obstruct me, I obstruct you. You disturb me, I disturb you. We insult one another and take revenge on one another. We commit sexual misconduct, killing, and there is no evil deed we do not commit. Thus, life after life we become great sinners of great offenses.”
“People are not sages or worthies
Who has no faults?
Knowing faults and correcting them
Nothing is more wholesome than this.”
Then you further think: Not only is my situation like this, but all sentient beings are also like this. Because of ignorance and delusion, they create all kinds of evil karma. Because of these causes and conditions, people do not respect one another, do not honor one another, do not comply with one another, do not humble themselves toward one another, do not guide one another, and do not care for one another. There is no mind of kindness or compassion; there is only a selfish mind seeking personal benefit, only a mind of greed for fame and gain. We compete and snatch from one another, creating tragedies of mutual slaughter and mutual resentment. This situation is truly chilling. At this time, outwardly human but inwardly beast-like, there is not the slightest trace of conscience or feeling.
I reflect on my own body and all sentient beings. In the past, present, and future of the three times, we have constantly practiced the dharma of shamelessness and committed evil karma. My behavior and that of sentient beings in shamelessness are clearly seen and known by the Buddhas of the three times. If, in the present, shameless behavior does not cease, the Buddhas of the three times will also clearly see it. What should I do? Should I continue shameless conduct without stopping? Absolutely not! I must cut off shameless behavior and cultivate the dharma of shame.
Because of these causes and conditions, I must wholeheartedly eliminate shameless conduct. I must attain the unsurpassed, correct and equal, right enlightenment of Buddhahood, broadly expound the true Dharma for sentient beings, and enable them to hear the Dharma, awaken, and practice according to the Dharma.
What is the store of fear in cultivation? When cultivating the store of fear, one naturally gives rise to a sense of shame and repentance. It means feeling that one has done wrongful things toward others, and in one’s heart there is shame, vowing from now on not to repeat them. The *Yogācārabhūmi-śāstra* says:
“Inner shame is tàm;
Outer shame is uý.”
A righteous gentleman, in all his life’s actions, looks up and feels no shame before heaven, and looks down and feels no shame before earth—clear and upright. One reflects on how, since beginningless kalpas, one has had many kinds of cravings in the five desires. One clings to forms, sounds, smells, tastes, and tangible objects. These five sense objects can cause people to become deluded and confused. Or one is attached to wealth, form, fame, food, and sleep. These five desires are like five roots of hell; practitioners must be careful not to be swayed by these conditions, but must use a diamond-like will and firm concentration to transform conditions. That is, being thusness and unmoving, clear and aware. If one is not shaken, then one can transform conditions.
One should feel ashamed regarding the five desires and all kinds of craving, without ever becoming weary or satisfied. Because of craving without satisfaction, greed, anger, ignorance, arrogance, and doubt all increase, along with all afflictions. One says: “Now I should no longer crave the pleasures of the five desires, and should quickly cultivate the pure Dharma.” One further contemplates: All sentient beings, lacking the eye of wisdom, give rise to all afflictions and thus commit all kinds of evil dharmas; therefore everyone does not respect one another. This even leads to mutual resentment. Such evil deeds are all committed, and after committing them, they give rise to joy, pursue evil actions, and praise themselves, thinking it is satisfying. Like blind people, without the eye of wisdom, they neither know nor see, yet still do wrong deeds and think they are right.
Human beings, when in the mother’s womb, enter the womb and receive birth due to the union of father’s essence and mother’s blood, forming a defiled body. After birth, one grows from childhood to adulthood, and then becomes old, with white hair, wrinkled face, and an unsteady body. Those with wisdom observe this transformation: the body arises from sexual desire and is not a pure dharma. The Buddhas of the three times clearly know and see this. If now I do not change but continue to cling to the five desires, increasing the three poisons, then I would be deceiving the Buddhas of the three times. Because of this cause and condition, I must cultivate the practice of the store of fear, and quickly attain the unsurpassed, correct and equal, right enlightenment of Buddhahood, and broadly expound the true Dharma for all sentient beings.
Lack of shame and lack of fear are also called the “garments of shame,” the most supreme adornment. Shame is like a key that restrains unlawful causes, therefore one should always maintain shame and use it as clothing. One should vow that all sentient beings may all obtain the garment of shameful awareness. Knowing shame is a wholesome mind. If one hides faults, that is not knowing shame, and in the future one will receive evil results. Especially for practitioners, one cannot be without a sense of shame; if one does something wrong, one must definitely give rise to shame and repentance. One should always know tàm and uý, like clothing protecting the body. The seven factors of enlightenment are like floral garlands adorning the head. Pure precepts are like burning fragrant incense—true mind burning incense without using the hands; true mindfulness of the Buddha without using the mouth. Only by adorning oneself with precept, concentration, and wisdom does one naturally proceed toward the path of bodhi. Meditation is like fragrant ointment. All wisdom and all skillful means are the supreme offerings and adornments. Thus one proceeds toward the great grove of “comprehending all dharmas and holding limitless meanings,” entering the garden of great samadhi and meditative absorption.
Tàm uý as clothing, the garland of enlightenment factors
Pure precepts as incense, meditation as fragrant ointment
Wisdom and skillful means as wondrous adornment
Entering the grove of total retention, the garden of samadhi
