俱舍論記 4.45

4.45

「作意謂能令心警覺」者，作動於意故名作意。謂能令心警覺前境，心如睡眠沈沒不行，由作意力警覺取境。理實亦能警覺心所，從強說心。故《正理》云「諸心所法依心轉故，但動於意，餘動亦成。」又《正理》云「引心、心所，令於所緣有所警覺，說名作意。」此即世間說為留意。《雜心》名憶。又《入阿毘達摩》云「作意謂能令心警覺」，即是引心趣境為義，亦是憶持曾受境等。

"Attention (manaskāra) means being able to alert the mind": because it stirs the mind (manas), it is called attention (manaskāra). That is, it can cause the mind to be alerted to the object before it; the mind is like being submerged in sleep and not functioning, and by the power of attention it is alerted to take the object. In principle, it is also able to alert the mental factors, but one speaks of the mind because it is predominant. Therefore, the Nyāyānusāra states: "Because all mental factors function dependent on the mind, when the mind is merely stirred, the others are stirred as well." The Nyāyānusāra also states: "Drawing the mind and mental factors and causing them to have alertness toward the intentional object is called attention." In worldly terms, this is called 'keeping in mind.' The Saṃyuktābhidharmahṛdaya calls it 'recollection' (smaraṇa). Furthermore, the Abhidharmāvatāra states: "Attention means being able to alert the mind," which means drawing the mind toward the object, and also retaining previously experienced objects, etc.