成唯識論述記 6.396

6.396

述曰：不亂體即正定。雖散亂別有體或無體，即定少分，皆翻彼名正定，性對治故。根本中染見隨中不正知，今翻皆入善惠所攝。不正知或別境惠分，或癡分皆爾，性對治也。不忘失念，是正念，設別境念分，或是癡分亦爾。此三設是翻癡分者，以有別境分故。別境通三性，不翻為善，欲、勝解亦爾。然此唯說是癡分者，所以不說。前忿等即翻入善，以無別體，不通三性故。

The Commentary states: The essence of non-distraction is simply right concentration (samyak-samādhi). Although distraction either has a distinct essence or lacks an essence—being merely a fraction of concentration—both, by inverting that, are called right concentration, because they act as antidotes by their nature. Among the root afflictions, defiled view, and among the secondary afflictions, incorrect knowing, are now, when inverted, both subsumed under wholesome discernment. Incorrect knowing, whether it is a fraction of the object-determining discernment or a fraction of delusion, is likewise so; it is an antidote by its nature. Non-forgetful mindfulness is right mindfulness; even if it is a fraction of the object-determining mindfulness or a fraction of delusion, it is likewise so. These three, even if they are inversions of fractions of delusion, [are not established separately as wholesome factors] because they have fractions that are object-determining factors. The object-determining factors extend through the three natures and are not inverted into wholesome [factors]; aspiration (chanda) and resolve (adhimokṣa) are also like this. However, these are only explained as fractions of delusion, which is why they are not mentioned [separately]. The preceding anger and so forth are directly inverted into wholesome states because they have no distinct essence and do not extend through the three natures.