成唯識論述記 7.107

7.107

述曰：以此惡作，唯戚行轉，故與憂根相應，不與喜、樂相應，通無記性故。與捨根相應。下論說言於無記法亦追悔故，與捨俱也，以非五識俱，故無苦。問：若善、惡追悔亦通捨不？答曰：不然。惡作強思生善、惡，與憂必俱起。若無記追悔，即無記威儀、工巧心中俱，或於善、染相續未位方與捨俱，故善、染時俱即無捨受。捨受亦通戚行，但不多分別，故名為捨，非無戚行也，故惡作戚行得與捨俱，強思生故，非善、染捨可與俱也，與薩婆多別，彼唯憂俱，故離欲捨，此與捨俱，聖者猶有。此解不然，違下文故。應說惡作多與憂根相應，捨俱起者，是彼伴類。若無染、善者，無記亦無故，亦離欲捨，聖者起悔但是惡作，非體是悔。善中是厭，無記即威儀、工巧惠，憂根無故。悔離欲捨，離欲捨者，行相麁故，世間離欲，其種猶在，有漏離欲退可起故，非如聖者亦斷種故。

The Commentary states: Because this remorse operates solely with a distressed mental application, it is associated with the faculty of sorrow (daurmanasya) and is not associated with joy (prīti) or pleasure (sukha). Because it extends to the indeterminate nature, it is associated with the faculty of equanimity (upekṣā). The treatise below states that because one also regrets indeterminate dharmas, it is accompanied by equanimity. Because it does not accompany the five vijñānas, it has no pain (duḥkha). Question: If there is regret of wholesome or unwholesome deeds, does it also extend to equanimity? Answer: It does not. Remorse arising from strong deliberation on the wholesome or unwholesome must arise together with sorrow. If it is indeterminate regret, it accompanies an indeterminate citta of deportment or craft; or it accompanies equanimity only at the end stage of a continuation of wholesome or defiled states; therefore, at the time of the wholesome or defiled, it is never accompanied by the feeling of equanimity. The feeling of equanimity also extends to distressed mental application, but it is called equanimity simply because it does not make extensive discriminations, not that it lacks distressed mental application. Therefore, the distressed mental application of remorse can accompany equanimity, because it is produced by strong deliberation; it cannot accompany the equanimity of the wholesome or defiled. This differs from the Sarvāstivādins: for them, it accompanies only sorrow, and is therefore abandoned upon detachment from desire; here, because it accompanies equanimity, noble ones still have it. This explanation is not correct, because it contradicts the text below. One should say that remorse is mostly associated with the faculty of sorrow; that which arises together with equanimity is its companion. If there are no defiled or wholesome ones, the indeterminate also does not exist; therefore, it is also abandoned upon detachment from desire. When a noble one gives rise to regret, it is merely remorse [in general], not that its substance is regret: among the wholesome, it is disgust; in the indeterminate, it is the discernment of deportment and craft, because the faculty of sorrow is absent. Remorse is abandoned upon detachment from desire; that it is abandoned upon detachment from desire is because its ākāra is coarse. In worldly detachment from desire, its seed still remains, so that upon regressing from defilement-free detachment it can arise again, unlike the noble ones who also sever the seed.