成唯識論述記 7.19

7.19

述曰：今顯緣無亦生惡作。言所作者，非要悔先有事已作名為惡作，悔先不作亦惡作故。如追悔言：我先不作如是事業，是我惡作。如是之事是我惡邊作也，作者措也，是我惡措此事。俗云措、作一體異名。《瑜伽》第十一廣說同此。《顯揚》第一云：於已作、未作追戀為體，障業亦言障奢摩他，正與此同。

The Commentary states: Now it is shown that taking non-existence as an intentional object also gives rise to remorse. Saying 'what was done' does not require that one must regret a real deed that was previously done to call it remorse, for regretting what was previously not done is also remorse. It is like feeling posterior regret and saying: 'That I previously did not perform such an action is my bad action.' Such a matter was done on my bad part; 'action' (zuo) means placing (cuo)—it is that I badly placed this matter. In common parlance, 'place' and 'act' are different words for the same thing. Fascicle 11 of the Yogācārabhūmi explains this extensively in the same way. Fascicle 1 of the Prakaraṇāryavācā states: 'Taking longing and regret toward what has been done and what has not been done as its entity; its obstructive activity is also said to obstruct śamatha', which precisely agrees with this.