Is Shame Good For Meditation?

July 16, 2025

Introduction

Many people think that hiri (moral shame) and ottappa (fear of wrongdoing) are too heavy for meditation. However, we will discuss not only why they are good qualities but beautiful ones too. These two mental factors are known as the protectors of the world (lokapāla-dhammā).

Why Are They Beautiful?

In a previous post and video, I discussed the sobhana cetasikas — the beautiful universal mental factors that arise in all wholesome states. There are 19 of them, and among them are hiri and ottappa (Moral Shame, and Moral Dread).

They are indeed beautiful mental factors, but for many, especially those raised in Western cultures, these two qualities may sound heavy to them. In modern psychology, shame is often seen as something undesirable and literally a psychological weight (something heavy). However, moral shame (hiri) and fear of wrongdoing (ottappa) are different — they have the proximate causes and come from self-respect and respect for others, not guilt or self-punishment. It is wholesome. Remorse is unwholesome. These are different, so don’t confuse them. The purpose of this post is to assert the wholesome and beautiful nature.

Hiri and Ottappa — The Two Bright Dhammas

Sutta — Aṅguttara Nikāya 2.8

“Dve me, bhikkhave, dhammā sukkā. Katame dve?
Hiri ca ottappañca.
Ime kho, bhikkhave, dve dhammā sukkāti”

“Bhikkhus, there are two things that are bright. What two?
Moral shame (hiri) and fear of wrongdoing (ottappa).
These two, bhikkhus, are bright things.”

Commentary

On the eighth (verse): “Bright” does not mean brightness in terms of color; rather, they are called “bright” because they lead to brightness through moral purity — that is, they are bright in the sense of productive purity.
In essence, all wholesome states are indeed bright, because with their arising, the mind becomes radiant.
As for hiri and ottappa, here hiri has the characteristic of shrinking away from evil (disgust at evil), and ottappa has the characteristic of fearing evil.
Whatever further explanation is needed here has already been stated in the Visuddhimagga.
Thus ends the explanation of the eighth.

Definitions from the Visuddhimagga

Let’s look at the classical breakdown from the commentaries: (Taken from Pa-Auk Manuals)

Hiri (Moral Shame)

Characteristic: Disgust at evil
Function: Not doing evil in the mode of modesty
Manifestation: Shrinking away from evil in the mode of modesty
Proximate Cause: Respect for oneself

Ottappa (Fear of Wrongdoing)

Characteristic: Dread of evil
Function: Not doing evil in the mode of dread
Manifestation: Shrinking away from evil in the mode of dread
Proximate Cause: Respect for others

These two are always present in wholesome consciousness — they are the guardians of the world.

In Meditation

A common question is: “Should I be thinking about shame or dread while meditating?”

No. Not directly.

In meditation, the object should be the conceptual object (e.g., the breath, a kasina). But hiri and ottappa are already there, part of the beautiful supporting mental factors that arise when the mind is wholesome.

The beautiful mental factors are similar to the grip you hold on a bottle when making a determination — not the focus of the meditation, but the silent strength and self worth that keeps it sustained.

The Bottle Example

In the video, I held up a bottle of water for approximately five minutes — not just to hold it, but to demonstrate that every moment requires support. Similarly, in meditation, the wholesome state is supported moment by moment by factors like hiri and ottappa.

These mental factors help prevent the meditation from “falling down” due to unwholesome states. These are often called the hindrances. During meditation, you want to be above the hindrances. You are better than that, you also do not want others to see you fall into them.

The Five Hindrances (Pañca Nīvaraṇāni)

Sensual Desire (kāmacchanda)
Craving for pleasurable sights, sounds, smells, tastes, and touches.
Ill Will (byāpāda)
Hatred, anger, or aversion toward people or experiences.
Sloth and Torpor (thīna-middha)
Mental dullness and physical laziness; lack of energy or alertness.
Restlessness and Worry (uddhacca-kukkucca)
Mental agitation and regret over past actions.
Doubt (vicikicchā)
Uncertainty about the Dhamma, the path, or one’s own ability to practice.

So try to hold a bottle of water with an outstretched arm for five minutes. Surely you can do that, right? You are above that. You don’t want others to know you will fail at doing so. See how your mind is supporting the bottle in every single micro-moment. Try to understand hiri and ottappa in a similar way.

In Daily Practice

Even outside meditation, hiri and ottappa help you maintain your integrity. Reporting to a teacher, sticking to a retreat schedule, using a meditation timer — all these things are subtle supports for moral mindfulness. You meditate better in a group not just because of energy, but because ottappa is stronger when others are around.

Conclusion

Remember the Buddha said “Bhikkhus, there are two things that are bright. What two? Moral shame (hiri) and fear of wrongdoing (ottappa)”

These are not “heavy” qualities. They are bright. They lead to brightness. And they keep the mind beautiful. They are the protectors of the world. Since you are in this world, they are also the protection qualities for you.

May you develop them in your practice and may they protect your path.

May you reach Nibbāna safely and quickly.

Summary Poem

    The teacher waits, the yogis sit,
    Concentration holds, don’t dare to quit.
    Hiri within, and ottappa outside—
    The Commentaries explain, their inner shine.

    A bottle raised with a steady hand,
    Each moment held by the timer’s sand.
    Not letting the mind slip into evil’s way     You are worth more so let Dhamma stay.