瑜伽論記 1.190

1.190

能生作意者，西方三釋，一解、設無本識相應作意，五識不生；二解、無意識俱作意，五識不生；三解、無五識俱作意，五識不生。依下第六十卷云：由俱有能生作意為依止，故所生識轉。補闕云：此據意識作意之數於前，欲作見色之意，眼識方生，不爾不生，不取眼識同時作意，以與眼識恒相應故，此亦從多說須作意。有人在室正眠，賊在邊而立，忽爾睡覺，即此見賊。又有人從生不識白象，忽爾路逢等，何必須作意眼識方生耶！

Regarding 'attention capable of producing': there are three interpretations in the West. The first explains: If there were no attention conjoined with the fundamental consciousness, the five consciousnesses would not arise. The second explains: Without attention conjoined with the mental consciousness, the five consciousnesses would not arise. The third explains: Without attention conjoined with the five consciousnesses, the five consciousnesses would not arise. Relying on fascicle 60 below: 'Relying upon the co-arising attention capable of producing as its support, the produced consciousness operates.' The Supplement states: This refers to the mental factor of attention of the mental consciousness preceding it: only when there is an intention to see color does the eye-consciousness then arise; otherwise it does not arise. It does not refer to the attention simultaneous with the eye-consciousness, because that is constantly conjoined with the eye-consciousness. This also speaks predominantly of the necessity of attention. If a person is asleep in a room and a thief stands beside them, and they suddenly awake and immediately see the thief; or if a person who has never known a white elephant from birth suddenly encounters one on the road, etc., why must there be attention before the eye-consciousness arises?