成唯識論述記 3.804

3.804

述曰：故言有惠。非少於境不知而說，亦非誤知，恒時決擇故定有惠，惠無減也，故五別境亦得相應。若在因位，一心一時不緣過、未，如來不爾，故念、欲俱。又彼如來雖起念、欲，追欣前後所有境相，然恒緣彼現世等法，而作證解，一一而知，故念、欲俱也。何以有善等十一？

The Commentary states: Therefore it is said that there is wisdom (prajñā). It is not that he speaks while failing to know an object in the slightest, nor is it erroneous cognition; because he discerns at all times, there is definitely wisdom, and wisdom is never diminished; hence it can also be associated with the five particular-determination factors. If in the causal stage, a single mind at a single moment does not take past and future as objects; with the Tathāgata this is not so, and thus mindfulness and desire are concurrent. Furthermore, although that Tathāgata gives rise to mindfulness and desire, recalling and delighting in the marks of all objects past and future, he nevertheless perpetually takes those dharmas of the present world and so on as objects, producing realization and understanding, knowing them one by one; therefore mindfulness and desire are concurrent. Why are there the eleven wholesome and so on?