成唯識論掌中樞要 2.116

2.116

憂根定非無記性故：又設憂根雖通與並，唯身見不然，故地獄中意有苦根，而與俱故，約五根故。憂雖無誠證，今以理釋說憂通無記，竟有何辜。悔必憂俱，彼既無記，何妨定然。《瑜伽論》言非無記者，隨轉理故。由此二釋互有長短，任情取捨。三性、三受俱、不俱義，勘〈五十一抄〉。

Because the faculty of grief is definitely not indeterminate in nature: furthermore, even granting that the faculty of grief operates concurrently with them, only the view of individuality is not so; therefore in the hells the manas possesses the faculty of pain, and because it is associated with them, it is on the basis of the five faculties. Although grief lacks explicit proof, if we now explain it by principle, stating that grief extends to the indeterminate, what fault is there after all? Remorse is necessarily accompanied by grief; since that [remorse] is indeterminate, what obstacle is there to [grief] being definitely so? The statement in the *Yogācārabhūmi-śāstra* that it is not indeterminate is because it conforms to provisional doctrine. Therefore these two explanations each have merits and demerits; accept or reject them as you wish. For the meaning of whether the three natures and three feelings are concurrent or not concurrent, check the *Notes on Fascicle Fifty-One*.