俱舍論頌疏論本 4.38

4.38

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."