В нижеприведенном тексте есть некоторые палийские соответствия:
"(4) Humility/Modesty
Humility is an important spiritual quality in the Sutta-Nipaata. Indeed, several different words are used to indicate what seems to be more or less the same virtue including nivaata (Sn.265), appagabha (Sn.144), and anatimaanin (Sn.143). The true meaning and value of this quality, however, seems nowadays to have been severely undermined by the prevalence of its near enemies such as cloying sycophancy, self-deprecation, and inverted pride. In the present context, the saint is one who has overcome all arrogance and egoistic pride, having renounced all notions of comparison with others. He does not evaluate his worth in relation to whether he is better or worse than, or even equal to, other people. In this lies his humility.
Whoever thinks himself equal, superior, or inferior, he would dispute on that account. But one unshaken in the three modes of self-conceit - for him there is no 'equal' or 'superior'. (Sn.842)
It is not that the saint is meek, apologetic, and retiring - a benign, inoffensive wallflower - since he may in fact be very outspoken, self-confident, even fierce when necessary (consider the Buddha's 'Lion's Roar'). The essence of the saint's humility is that he does not think primarily in terms of himself - he has lost the conceit of 'I am'. It is not that the saint thinks that he is worthless, simply that he does not evaluate his own worth in relation to the relative worth of others.
Humility is not to be developed by self-consciously adopting a submissive, self-effacing approach towards others but rather through overcoming arrogance, conceit (maana), haughtiness and condescension (thaddha), as well as all the other negative emotions associated with the assertion of the self in relation to others and the world, but, pradoxically, also through developing self-confidence and dignity.
A natural consequence of true humility is reverence (gaarava, Sn.265) - even awe - and gratitude (kata~n~nutaa). While we continue to relate to the world primarily in terms of our self and its worth, true reverence is impossible; rather than feeling reverence we will tend either to feel resentment (because someone else is better than us) or dejection (because we are not as good as them). Our capacity to experience deep reverence is closely related to our ability to transcend egoistic comparison with others and hence our development of humility. Similarly, while we relate to the world in terms of 'self' it is difficult for us to feel heartfelt gratitude since we will tend to feel slightly resentful towards the giver because they have made us feel indebted to them and have shown us to be the poorer party - at least with respect to the gift.
Humility finds particular expression in holding off from disputes and asserting dogmatic views. The saint has no need or desire to assert himself and his views over and against others. This does not mean that he lamely submits to the harangues of others but that he is not driven by a desire to be seen to be right."
http://www.westernbuddhistreview.com/vol4/early_buddhist_saint.html