成唯識論述記 6.82

6.82

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.