瑜伽論記 4.49

4.49

上來二種攝前三時所有惡作，在俗惡作其處可起，與掉舉境界可同，出家初起惡作行相不應起處名非處惡作，故論第三總結文云：次前所生非處惡作，及出家後時所起惡作，雖與掉舉處所不等，然相相似，非但同境，惡作憂戀與掉舉合立。其出家後二境不同，悔亦憂戀故合立蓋，非掉舉體不遍染心，然行相增，此時非有，說處不等故，與唯識理不相違。

The above two kinds subsume all regret in the preceding three times. Regret in secular life can arise in its appropriate domain, and its object can be the same as restlessness. The mode of activity of regret initially arisen upon going forth arises where it should not, which is called 'inappropriate regret'. Therefore, the concluding text of the third [fascicle] of the treatise says: 'Inappropriate regret produced immediately before, and regret arisen at the time after going forth, although their domains are not equal to restlessness, yet their characteristics are similar; it is not only due to sharing the same object that regret, sorrow, and longing are combined with restlessness.' After going forth, their two objects are different, but because remorse is also sorrow and longing, they are combined to establish the hindrance; it is not that the entity of restlessness does not pervade defiled minds, but since its mode of activity is heightened and it does not exist at this time, it is said that their domains are not equal, which does not contradict the principles of consciousness-only.