俱舍論記 2.59

2.59

「若定若散至隨念分別」者，念通定、散，意識相應。故《正理》云「明記所緣，用均等故。」問：念、慧二種俱行似尋，如何彼定伏慧非念？解云：念於定中似順尋強慧，定制不得。問：若爾，念於定強，應不通散。解云：夫念作用多順於慧，散慧用勝名為分別，故念順彼名為分別。故四念住雖慧為體，立念住名，以相順故。

Regarding "Whether concentrated or distracted... conceptualization by recollection": Mindfulness applies to both concentration and distraction, and is associated with mental consciousness. Hence the *Nyāyānusāra* states: "Because the function of clearly recollecting the intentional object is equal." Question: Both mindfulness and discernment act in a way that resembles reflection; why does that concentration subdue discernment but not mindfulness? Explanation: In concentration, mindfulness strongly resembles and conforms to reflection, whereas discernment is restricted by concentration and cannot do so. Question: If so, since mindfulness is strong in concentration, it should not extend to distraction. Explanation: The function of mindfulness mostly conforms to discernment; when the function of distracted discernment is prominent it is called conceptualization, hence mindfulness conforms to it and is called conceptualization. Therefore, although the four applications of mindfulness (smṛtyupasthāna) have discernment as their essence, they are designated with the name "mindfulness" because of mutual conformity.