成唯識論了義燈 5.225

5.225

《論》：四無記中，悔唯中二者，問：異熟、通果，俱容得起威儀、工巧，悔既容與中二性俱，應通四種？答：雖色界天起通果心來至佛所，起身威儀及語工巧。又諸聖者起通果心，屈申言語不為利樂，皆是無記。此皆上界及異熟心起，非單四無記故皆不俱。今據單起威儀、工巧，容與悔俱。問：悔非染、無記俱者，如所知障望菩薩人，即是染污，豈非彼俱？答：據煩惱障非染無記，依所知障通染無記，故不相違。

Regarding the statement of the *Śāstra*: "Among the four indeterminates, remorse is only [concomitant with] the middle two": Question: Both the ripened and the supernormally produced admit the arising of deportment and craftsmanship. Remorse, admitting concomitance with the middle two natures, should it not then apply to all four kinds? Answer: Although the devas of the form realm may give rise to supernormally produced mind and come to the Buddha's presence, generating physical deportment and vocal craftsmanship, and furthermore various noble ones may give rise to supernormally produced mind, extending or bending [the body] and speaking without doing so for the sake of benefit and joy, all of these are indeterminate. These are all generated from the higher realms and the ripened mind, not the four simple indeterminates; hence remorse is not concomitant with them. Here, based on the simple arising of deportment and craftsmanship, it admits concomitance with remorse. Question: If remorse is not concomitant with the defiled and the indeterminate, then just as the cognitive hindrance is defiled in relation to a bodhisattva, could it not be concomitant with that? Answer: Based on the affliction hindrance, it is not defiled-indeterminate; based on the cognitive hindrance, it applies to defiled-indeterminate. Therefore there is no contradiction.