俱舍論頌疏論本 4.38

4.38

有時增惡作者，然此惡作通善、惡性，於善心中有無不定，故言有時。善心若有，於前心品更增惡作，成二十三。言惡作者，論有三解，論云：「惡作者何（問也）？惡所作體，名為惡作（答也。於所作事起心厭惡，若惡若善，若作若不作，俱在其境也）。應知此中緣惡作法說名惡作，謂緣惡作，心追悔性。」注曰：於惡作事既不稱心，遂生追悔，即此追悔緣惡作起，名為惡作。惡作是境，非追悔也。今名追悔為惡作者，從境為名也。此下論文。「如緣空解脫門說名為空，緣不淨無貪說為不淨。」注曰：此文舉例釋成也。空解脫門以定為體，今名空者，以緣空故，從境為名。不淨觀無貪為體，今名不淨者，緣不淨故，從境為名。惡作亦爾也。「又見世間，約所依處說能依事，如言一切村邑國土皆來集會。惡作即是追悔所依，故約所依說為惡作。」注曰：此第二釋意者，先因惡作，方起追悔，故知惡作追悔所依，今喚追悔為惡作者，於所依處顯能依事。如人依村，村是所依，若人集會即言村來，是舉所依村顯能依人也。「又於果體假立因名，如言此六觸處，應知名宿作業。」注曰：此第三釋，因是惡作，果是追悔。今喚追悔為惡作者，此於果上立因名故。如言者，如經言也。此六觸處，眼等六根也。此六觸處是果，宿作業是因，經言六觸處是業者，亦是果上立因名也。問：「何等惡作說名為善？」答：「謂於善惡作不作中，心中追悔性，謂於先時於善不作，於惡而作，後生追悔，名善惡作也。與此相違，名為不善，謂先作善而不作惡，後生追悔，名不善惡作也。故此二惡作各依善、惡二處而起。」

As for "At times remorse is added": this remorse (kaukṛtya) extends to wholesome and unwholesome natures; whether it is present in a wholesome mind is indeterminate, hence it says "at times". If a wholesome mind has it, remorse is further added to the previous mental state, making twenty-three. Regarding the term "remorse" (kaukṛtya), the treatise has three explanations. The treatise says: "What is remorse? (A question.) The essence of what was badly done is called bad action (an answer: a mind of aversion arises toward an action done; whether bad or wholesome, whether done or not done, both constitute its object). One should know that here, through the dharma that is the object of bad action, it is called remorse—that is, the nature of mental regret taking bad action as its object." The commentary says: Since the badly done action does not accord with one's wish, regret thereupon arises; this very regret, arising with bad action as its object, is called remorse. The bad action is the object, not the regret itself. Now calling regret "remorse" is naming it after its object. Below this the treatise text continues: "Just as taking emptiness as an object is called the door of liberation of emptiness, or taking the impure as an object in non-greed is called the impure." The commentary says: This passage adduces examples to establish the point. The door of liberation of emptiness has absorption as its essence; it is now called emptiness because it takes emptiness as its object, being named after its object. The contemplation of impurity has non-greed as its essence; it is now called impurity because it takes impurity as its object, being named after its object. Remorse is also like this. "Furthermore, one sees in the world that based on the locus of support, that which depends on it is spoken of, just as when saying that all villages, towns, and provinces have come together in assembly. The bad action is precisely the support of the regret; hence, based on the support, it is spoken of as remorse." The commentary says: The meaning of this second explanation is that first, due to bad action, regret only then arises; hence one knows that bad action is the support of regret. Now calling regret "remorse" is manifesting the supported fact through the locus of support. Just as people depend on a village, and the village is the support, when the people assemble one says the village has come—this is citing the supporting village to show the dependent people. "Furthermore, the name of the cause is metaphorically applied to the essence of the fruit, just as when saying: 'These six bases of contact should be known as previously performed karma.'" The commentary says: This third explanation means that the cause is the bad action, and the fruit is the regret. Now calling regret "remorse" is establishing the name of the cause on the fruit. "Just as when saying" means as the sūtra says. These six bases of contact are the six sense faculties such as the eye. These six bases of contact are the fruit, and previously performed karma is the cause; when the sūtra says the six bases of contact are karma, this is also establishing the name of the cause on the fruit. Question: "What kind of remorse is called wholesome?" Answer: "It means the nature of mental regret regarding wholesome and unwholesome actions done or not done: when in the past one did not do good and did evil, and later generates regret, this is called wholesome remorse. Contrary to this is called unwholesome: when in the past one did good and did not do evil, and later generates regret, this is called unwholesome remorse. Therefore these two remorses arise based respectively on the two bases of wholesome and unwholesome."