成唯識論述記 7.133

7.133

述曰：染無記中，無別相故，略而不說。淨四無記中，悔唯是威儀、工巧二法。威儀、工巧二法，四無記中是中二故，謂異熟為第一，變化為第四故。以彼惡作行相麁猛，不與業異熟心俱。非定果故，亦不說與變化心俱。此說異熟有二：一謂業果，即此中說；二謂法執，亦通染故，此不說之。前說染無記不通惡作故，其餘無記心雖不緣威儀等，亦是彼攝，非異熟生，此中說言惡作不通異熟性故。又解彼不緣威儀等心法執皆異熟無記，亦惡作俱，此中且據業果者說，應勘諸論，《佛地》二障中等文。

The Commentary states: Within defiled indeterminates, there are no distinct characteristics, so they are omitted and not stated. Among the four pure indeterminates, regret is solely the two phenomena of deportment and craftsmanship. Deportment and craftsmanship are the middle two among the four indeterminates, for maturation is the first and transformation is the fourth. Because that mental configuration of remorse is coarse and fierce, it is not associated with the mind of karmic maturation. Because it is not a fruit of meditative absorption, it is also not said to be associated with the transformation mind. Here maturation is said to be twofold: first, the karmic fruit, which is what is spoken of here; second, attachment to dharmas, which also extends to defilement, and is therefore not spoken of here. Earlier it was said that defiled indeterminates do not extend to remorse; other indeterminate minds, although not cognizing deportment and so forth, are also subsumed under those, and are not born of maturation, because here it is said that remorse does not extend to the nature of maturation. Another explanation holds that those minds not cognizing deportment and so forth that constitute attachment to dharmas are all indeterminate maturation, and are also associated with remorse; here it is stated provisionally in terms of the karmic fruit. One should consult various treatises, such as passages on the two hindrances in the Buddhabhūmi[-śāstra].