妙法蓮華經玄贊 5.25

5.25

煩惱之疑，預流即盡；煩惱伴悔，離欲已除。今法執之類，異熟生疑，如阿羅漢疑黑鹽之輩；於事之疑，惡作名悔未爽於理。此惡作體即是善愧，輕拒暴惡故，或即是厭慧，俱無貪之一分也，亦即省察心心所故。但是悔相性必麁動，故離欲捨，離欲有悔必是惡作，以悔名說從果為名，豈離欲已而不厭惡。

The doubt of affliction is entirely exhausted upon [attaining the state of] a stream-enterer; the remorse accompanying affliction is already eliminated upon departing from desire. Here, [these are of] the category of clinging to phenomena: doubt born of maturation, such as the arhats' doubt regarding black salt; and regarding doubt about facts, remorse that is termed 'regret' (kaukṛtya) does not contradict reason. The essence of this regret is wholesome shame (trapā)—because it treats violent evil with lightness and rejection—or it is revulsion and discernment, both being a portion of non-greed, and also because it consists of reflective mind and mental factors. However, the characteristic of remorse is necessarily coarse and agitating by nature, and thus it is abandoned upon departing from desire; if there is remorse upon departing from desire, it must be regret. Being spoken of by the name 'remorse' takes its name from the result; how could one, having departed from desire, not feel revulsion and disgust?