成唯識論述記 7.127

7.127

述曰：下第二別釋中性門。悔、眠唯生得善，惡作行相麁而體鄙，其方便善體必微細，殊勝法故，不通方便。睡眠昧略故，非方便起，故於聞、思位中雖有起者，而非加行善，加行善間起故，設睡眠中而緣法義，但生得善，非強思生，任運起故。尋、伺二種通加行善，於聞、思、修三位皆有尋、伺故。聞所成等者，顯因聞所成諸法，皆是此故，若唯言聞惠，即狹劣也。

The Commentary states: Below is the second [section], the door of the natures in the specific explanations. Regret and torpor are exclusively innate wholesomeness (upapattilābhika-kuśala). The mental configuration of remorse is coarse and its substance is base; whereas the substance of wholesomeness through preparatory effort (prayogika-kuśala) is necessarily subtle, as it is a superior phenomenon; therefore [remorse] does not extend to preparatory effort. Because torpor is obscure and condensed, it is not aroused through preparatory effort. Therefore, although it may arise during the stages of hearing and reflection, it is not preparatory wholesomeness, because preparatory wholesomeness arises with interruptions. Even supposing that during sleep one cognizes the principles of Dharma, it is merely innate wholesomeness and not produced by forceful reflection, because it arises spontaneously. The two [factors of] investigation and analysis extend to preparatory wholesomeness, because in all three stages of hearing, reflection, and cultivation there are investigation and analysis. The phrase 'and so forth formed by hearing' indicates that all phenomena formed based on hearing are of this sort; if one were to speak only of wisdom formed by hearing, it would be narrow and inferior.