成唯識論述記 6.944

6.944

述曰：念緣曾習，亦緣現在之境，有是過去、曾習之類，故念亦緣現在起，故得與忿俱，如見舊怨起忿、念法。此以念從忿行，下以忿從念行。念緣過去次前剎那，亦名緣過去，現在一念故。忿緣分位現在，隨事究竟，名緣現在，即忿亦緣剎那過去。忿、念二法隨就行相皆得相應，無過失也。問：定專一境，亂取多緣，云何俱起？

[The Commentary states:] Mindfulness takes what has been previously practiced as its object, yet it also takes present objects as its object when they are of the same class as what is past and previously practiced; therefore, mindfulness also arises taking the present as its object and can thus co-occur with anger, as when seeing a former enemy and giving rise to anger and the mental factor of mindfulness. Here, mindfulness conforms to the operation of anger; below, anger conforms to the operation of mindfulness. When mindfulness takes the past as its object, taking the immediately preceding moment is also termed taking the past as its object, being a single present thought-moment. Anger takes a present state as its object, which is called taking the present as its object in accordance with the culmination of the matter; thus, anger also takes a past moment as its object. The two factors of anger and mindfulness can both be associated according to their respective mental modes, and there is no fault. Question: Concentration focuses on a single object, while distraction apprehends multiple objects; how can they co-arise?