成唯識論述記 6.82

6.82

述曰：重釋業用。曾所受境，念中或有已受彼體，或未得體但受彼類，如無漏緣染污心等，即近親取名緣彼體；若遠取不著，總名彼類，他界緣使等，並彼中攝。後得智緣有為無漏等，名念彼體；緣真如等，名緣彼類名等。無分別智緣真如時，名緣彼體；初起一念，名緣彼類，雖非曾受，曾受名故，加行道中作彼觀故，名為曾體，亦名彼類。令心明記此生定者，由多增故，定專注故，即唯善念生正定故。若散心念，非必生定。

The Commentary states: This re-explains its functional operation. Regarding the object previously experienced: in mindfulness there is either that which has already experienced that entity, or that which has not attained the entity itself but only experienced its category. Just as when an anāsrava mind cognizes a defiled mind, etc., the close, direct grasping is called cognizing that entity; if it grasps distantly without arriving at it, it is generally called that category—the latent defilements cognizing other realms and so forth are all subsumed therein. When post-attainment wisdom (pṛṣṭhalabdha-jñāna) cognizes conditioned anāsrava phenomena and so forth, it is called recollecting that entity; when it cognizes tathatā and so forth, it is called cognizing its category, its name, and so forth. When non-conceptual wisdom (nirvikalpa-jñāna) cognizes tathatā, it is called cognizing that entity; when it first arises in a single moment, it is called cognizing that category—though not previously experienced, because its name was previously experienced, and because one practiced that contemplation in the preparatory stage (prayogamārga), it is called the previously experienced entity, and also called that category. Causing the mind to clearly retain this generates concentration because of its great increase, and because concentration is focused exclusively; that is, only wholesome mindfulness generates correct concentration. If it is mindfulness in a distracted mind, it does not necessarily generate concentration.