俱舍論記 4.125

4.125

「於餘無記至并不定尋伺」者，此即第五明無覆無記心所俱生。無能障覆、或無癡覆，故名無覆。無勝用記、不能感果，故名無記。又《正理》云「工巧處等諸無記心，似有勇悍，然非稱理而起加行，故無有勤。又非染污，故無懈怠。無信、不信，類此應知。」問：何故惡作不通無記？答：《正理》第十一云「然此惡作通善、不善，不通無記，隨憂行故、離欲貪者不成就故，非無記法有如是事。然有追變：我頃何為不消而食、我頃何為不畫此壁，如是等類。彼心乃至未觸憂根、但是省察，未起惡作。若觸憂根，便起惡作，爾時惡作理同憂根，故說惡作有如是相。謂令心慼惡作心品，若離憂根，誰令心慼（解云：省察是慧）？」

"In the remaining indeterminate [...] and indeterminate vitarka and vicāra": this is the fifth [section], explaining the co-arising of mental factors in the unobscured-indeterminate (anivṛtāvyākṛta). Because there is nothing to obstruct and obscure, or because there is no obscuration by delusion, it is called "unobscured." Because it lacks predominant function to be designated, and is unable to project a retribution, it is called "indeterminate." Furthermore, the Nyāyānusāra states: "The various indeterminate states of mind such as skills and crafts resemble vigor; however, they do not initiate application in accordance with the principle, and thus have no diligence (vīrya). Moreover, because they are not defiled, they have no laziness (kausīdya). They have neither faith (śraddhā) nor lack of faith (āśraddhya); the rest should be understood by analogy with this." Question: Why does remorse not extend to the indeterminate? Answer: The Nyāyānusāra, fascicle eleven, states: "However, this remorse extends to the wholesome and unwholesome, but does not extend to the indeterminate, because it acts in concordance with grief (daurmanasya) and because it is not possessed by those who have separated from sensual desire; indeterminate phenomena do not have such matters. Yet there is backward remorse: 'Why did I eat when it had not digested just now?', 'Why did I not paint this wall just now?', and things of this kind. So long as that mind does not touch the faculty of grief, it is merely examination (pratyavekṣaṇā) and has not yet aroused remorse. If it touches the faculty of grief, it then arouses remorse. At that time, remorse is identical in principle with the faculty of grief; therefore remorse is said to have such a characteristic. That is to say, it causes the mind to grieve. In the mental category of remorse, if separated from the faculty of grief, what would cause the mind to grieve? (Explanation: examination is prajñā)."