摩訶止觀 4.152

4.152

掉悔者，若覺、觀偏起，屬前蓋攝；今覺、觀等起，遍緣諸法，乍緣貪欲，又想瞋恚，及以邪癡。炎炎不停，卓卓無住，乍起乍伏，種種紛紜；身無趣遊行，口無益談笑，是名為「掉」。掉而無悔，則不成蓋。以其掉故，心地思惟謹慎不節。云何乃作無益之事？實為可恥！心中憂悔，懊結繞心，則成悔蓋；蓋覆禪定，不得開發。若人懺悔改往，自責其心而生憂悔。若人禪定，知過而已，不應想著。非但悔故而得免脫，當修禪定清淨之法，那得將悔縈心，妨於大事？故云：「悔已莫復憂，不應常念著；不應作而作，應作而不作。」即是此意。是名掉悔蓋相也。

As for restlessness and remorse: if initial thought and sustained thought arise predominantly, they belong to the preceding hindrances; now, initial thought and sustained thought arise equally, comprehensively taking all dharmas as objects—suddenly taking sensual desire as object, again thinking of ill will, as well as deviant folly. Blazing without stopping, unsettled without resting, suddenly rising and suddenly sinking, manifold and disorderly; the body wanders about without purpose, the mouth chats and laughs without benefit—this is called 'restlessness'. If there is restlessness without remorse, it does not constitute a hindrance. Because of this restlessness, the mental ground reflects, [realizing that] prudence was not maintained: 'Why did I perform such useless things? It is truly shameful!' Sorrow and remorse arise in the heart, and distress coils around the mind, thus forming the hindrance of remorse; it covers meditative concentration so that it cannot unfold. If a person repents and reforms the past, reproaching their own mind, sorrow and remorse are born. If a person is in meditative concentration, knowing one's fault is enough; one should not brood upon it. One does not escape merely by being remorseful; one must cultivate the pure practice of meditative concentration. How could one let remorse tangle the mind, obstructing the great matter? Therefore it is said: 'Having felt remorse, do not grieve further, / One should not constantly cling to it in thought; / What should not be done has been done, / What should be done was not done.' This is precisely the meaning. This is the characteristic of the hindrance of restlessness and remorse.