大乘百法明門論解 1.56

1.56

言作意者，謂警覺應起心種為性，引心令趣自境為業。觸者，令心心所觸境為性，想、受、思等所依為業。受者，領納順、違、俱非境相為性，起欲為業，能起合離，非二欲故；亦云令心等起歡、慼、捨相（此解詞異意同），想則於境取相為性，施設種種名言為業，謂安立自境分齊故，方能隨起種種名言。思則令心造作為性，於善品等役心為業，為能取境正因等相，驅役自心能造善等。

Attention (manaskāra) has the nature of alerting the mind-seeds that ought to arise, and its function is directing the mind to incline toward its own object. Contact (sparśa) has the nature of making the mind and mental concomitants touch the object, and its function is serving as the basis for perception, feeling, volition, and so forth. Feeling (vedanā) has the nature of experiencing the marks of favorable, unfavorable, and neutral objects, and its function is giving rise to desire, for it can produce desires for union, separation, or neither; it is also said to make the mind and so on produce aspects of pleasure, sorrow, and neutrality (these explanations differ in words but are identical in meaning). Perception (saṃjñā) has the nature of grasping characteristics of the object, and its function is formulating various names and words; that is, because it establishes the boundaries of its own object, it is only then able to give rise to various names and words accordingly. Volition (cetanā) has the nature of impelling the mind into activity, and its function is directing the mind toward wholesome states and so forth; because it can grasp marks such as right causes of the object, it drives its own mind to be able to create wholesome [deeds] and so forth.