作意Attention
遍行五之第一。警心趣境為性，於所緣境引心為業。
漢zh · Xuanzang 譯
遍行五之第一。警心趣境為性，於所緣境引心為業。
經
[共傳] 《雜阿含經》卷十六（443 經，T2n0099），佛告諸比丘：
汝等當正思惟：「此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。」所以者何？如此思惟則義饒益、法饒益、梵行饒益，正智、正覺、正向涅槃。
[大乘] 《解深密經》卷三·分別瑜伽品（玄奘譯，T16n0676，T16.0699b21-28）：
若心掉舉或恐掉舉時，諸可厭法作意及彼無間心作意，是名止相。若心沈沒或恐沈沒時，諸可欣法作意及彼心相作意，是名舉相。若於一向止道，或於一向觀道，或於雙運轉道，二隨煩惱所染污時，諸無功用作意，及心任運轉中所有作意，是名捨相。
論
《成唯識論》卷三：
作意謂能警心為性，於所緣境引心為業。謂此警覺應起心種，引令趣境，故名作意。
按：三層引文呈作意義之架構深化——阿含 443「正思惟」立 sutta 層之修道導向（漢譯「正思惟」即 yoniso manasikāra 之古譯，八正道第二支）；解深密經以止／舉／捨三相之每相皆由「作意」構成（諸可厭法作意 / 諸可欣法作意 / 諸無功用作意），將作意定為奢摩他·毘鉢舍那架構之架構 constructor；唯識論「能警心、引心」則於心所機能層面 dynamicize 此導向之兩動作。三層皆指作意為認知 moment 之 orienting 力量——共傳為導向之倫理面，大乘為導向之止觀架構，唯識論為導向之心所機能。
梵saṃskṛta
manas（意，印歐祖語 *men- 「思」）+ √kṛ（作）——字義「作意」即「使心動作於」。印歐祖語 *men- 為 IE 內最豐之認知動詞根之一：梵文 manas / mati / √man；Latin mēns（屬格 mentis，英文 mental）、meminī「我記憶」、mōnstrāre「指出」（→ demonstrate）；Greek menos「精神、力量」、mnēmē「記憶」；Old English ġemynd > Modern English mind。English cognate cluster：mind, mental, mention, comment, monument, monitor, premonition, demonstrate, reminisce, dementia——同一印歐祖語根於諸 IE 語族中保留。百法 100 條中，四條共此 *men- 根：作意（本條 #9 manaskāra）、意識（→#6 mano-vijñāna）、末那識（→#7 manas-vijñāna）、慢（→#33 māna，via「自量」之語意）；同根四法跨三範疇，示梵語形態學給出之 cross-節架構。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本，梵文殘卷段）：
manaskāraḥ katamaḥ / cetasa ābhogaḥ / ālambana-citta-dhāraṇa-karmakaḥ //
何為作意？心之彎向（cetasa ābhoga）為性。為令心住所緣（ālambana-citta-dhāraṇa）為業。
| 梵文 | 玄奘譯 | 義 |
|---|---|---|
| cetasa ābhoga | 警心 | 心（cetas）之彎向、傾注（ābhoga） |
| ālambana-citta-dhāraṇa | 於所緣境引心 | 於所緣（ālambana）持守（dhāraṇa）心（citta） |
按：作意為遍行五中少數玄奘非逐字計畫之條目——《集論》之 ābhoga（彎向，靜態之傾注）譯為「警心」（主動之喚起）；dhāraṇa（持守）譯為「引心」（牽引趣向）；二項皆由靜態意象 dynamicize 為動態 action。此非翻譯失當，乃成論於心所機能之主動解讀：作意非單純之「心已彎向所緣」之狀態，乃「警覺應起之心種，引令趣境」之主動行為。《集論》之靜（彎向／持守）與成論之動（警心／引心）二讀並非衝突，乃同一作意現象之兩面——靜為其結構，動為其運作。
巴pāḷi
遍心所（sabbacitta-sādhāraṇa cetasika），隨一切心而起。如理作意（yoniso manasikāra）為南傳修道之首要術語：心之導向決定一切後續修行。
經
《中部》 MN 2 Sabbāsava Sutta（一切漏經，CSCD）以 yoniso manasikāra 為漏盡之根本因：
Yoniso, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti.
比丘！如理作意，未生諸漏不生，已生諸漏滅；不如理作意，未生諸漏生，已生諸漏增。
同義強調亦見於 SN 46.51 Āhārasutta（yoniso manasikāra 為七覺支之 āhāra）、AN 1.20（yoniso manasikāra 為最有益之心質）。漢譯阿含對應術語為正思惟（《雜阿含》 285 / 443，八正道第二支）；yoniso manasikāra 一語進入梵文佛教詞彙乃瑜伽行派層之事，sutta 層則以「正思惟」通行——術語不同，義理主張同。
論
《清淨道論》 XIV.152（行蘊·美心所）以四相分析作意：
| 四相 | Pāli | 義 |
|---|---|---|
| 相 lakkhaṇa | sāraṇa | 引導同生心心所趨向所緣 |
| 業 rasa | yoga / yojana | 結合心心所於所緣 |
| 現 paccupaṭṭhāna | ārammaṇābhimukha-bhāva | 面對所緣 |
| 足處 padaṭṭhāna | ārammaṇa | 所緣本身 |
譬喻：作意如船舵（nāva-niyāmaka，導船至彼岸）；如御者（sārathi，驅良馬同奔目標）。
按：Vism 之 sāraṇa（驅向）+ yoga（結合）正對應《集論》之 ābhoga（彎向）+ dhāraṇa（持守）——南北傳於作意之意象收攝為同一動作架構：引心趨境 + 令心住境。Vism 添船舵、御者之比喻，將此抽象動作具象為「導向之機構」——作意非心之被動狀態，乃心之主動駕駛者。
漢綜述zh-synthesis
「作意」之梵文 manaskāra 為合成詞：manas（意）+ √kṛ（作）——字義「使心作動於所緣」。manas 源出印歐祖語 *men-（思），為 IE 認知動詞根之一（拉丁、希臘、日耳曼三大支皆有完整繼承）：拉丁 mēns（心智，屬格 mentis）→ 英 mental；meminī「我記憶」；mōnstrāre「指出」→ demonstrate；希臘 menos（精神）、mnēmē（記憶）；古英 ġemynd → 現代英文 mind。同根英文認知詞族：mind, mental, mention, comment, monument, monitor, premonition, demonstrate, reminisce, dementia——同一祖語根於諸 IE 語族中完整保留。√man 跨 cluster 族群已在譯者按標記，詳譯者按及 intro §4.5。Pāli manasikāra 為同詞之音律演變形（-s- 弱化為 -si-），義同。
《阿毘達磨集論》定義作意（遍行五之第一）：「manaskāraḥ katamaḥ / cetasa ābhogaḥ / ālambana-citta-dhāraṇa-karmakaḥ //」——「心之彎向（cetasa ābhoga）為性；為令心住所緣（ālambana-citta-dhāraṇa）為業。」《成唯識論》卷三「作意謂能警心為性，於所緣境引心為業」為此梵文之詮釋性漢譯而非逐字計畫——Asg 之靜態「彎向」（ābhoga）動化為「警心」（主動喚起），「持守」（dhāraṇa）動化為「引心」（牽引趣向）；兩讀非衝突，乃同一作意之靜態結構與動態運作之兩面。作意居遍行五之首，與觸（→#10）同時並起，為認知 moment 之 orienting 力量——警覺應起心種，引令趣境，方有下游觸→受→想→思之展開。
南傳以如理作意（yoniso manasikāra）為修道首要術語：《中部》MN 2《一切漏經》立如理作意為漏盡之根本因——「如理作意，未生諸漏不生，已生諸漏滅」；不如理作意則反。《相應部》SN 46.51 立如理作意為七覺支之滋養；AN 1.20 判之為最有益之心質。《清淨道論》XIV.152 以四相析作意：相 sāraṇa（驅向所緣）、業 yoga（結合心心所於所緣）、現 ārammaṇābhimukha-bhāva（面向所緣）、足處 ārammaṇa（所緣本身）；Vism sāraṇa（驅向）+ yoga（結合）正對應 Asg ābhoga（彎向）+ dhāraṇa（持守）——南北傳於作意之意象同以「引心趣境 + 令心住境」之雙動為結構，古譬船舵（nāva-niyāmaka）、御者（sārathi）皆指作意為認知之主動導向機構。漢阿含術語「正思惟」（雜阿含 285 / 443，八正道第二支）為 yoniso manasikāra 之對應——術語異，義理同。
作意為遍行心所，隨一切心而起，無例外——此即修持之根本意涵：每一認知剎那皆已有作意在運行，分別僅在如理或非如理。《解深密經》三相（止相 / 舉相 / 捨相）皆由不同「作意」構成：沈沒時以「諸可欣法作意」舉心，散亂時以「諸可厭法作意」攝心，成熟時以「無功用作意」安住——作意之訓練即奢摩他·毘鉢舍那修習之操作核心，非前行準備。
玄奘以「作意」直譯 manas-kāra（使-意-作）——一字一義，漢文透明度高。英譯 Attention（通行）保有日常感，然略失 manaskāra 之主動性（ābhoga 為傾注、dhāraṇa 為持守，皆具動向）；Engagement 或 Mental engagement 較接近動向義，然學界尚未定名。作意為遍行五之導向心所，居觸（→#10）之前以引心趣境；√man 詞族跨 cluster 之深層聯繫詳譯者按及 intro §4.5。
作意 ——警心趣境為性，於所緣境引心為業。
英綜述en-synthesis
Sanskrit manaskāra compounds manas ("mind, intellect") with √kṛ ("to do, to make") — literally "the doing of mind," the act by which the mind takes up its object. The Sanskrit manas descends from PIE *men- "to think," one of the most generative cognitive roots in the Indo-European phylum. The cognate set is unusually rich: Latin mēns (mind, gen. mentis; whence English mental), meminī ("I remember"), mōnstrāre ("to point out" → demonstrate); Greek menos (spirit, force) and mnēmē (memory); Old English ġemynd > Modern English mind. The English cluster directly inherited from this root — mind, mental, mention, comment, monument, monitor, premonition, demonstrate, reminisce, dementia — preserves the same family at the European end of the PIE chain. Three other dharmas in the 100-dharma catalog spring from the same PIE root: 意識 (#6 mano-vijñāna, the "thinking consciousness"), 末那識 (#7 manas-vijñāna, the "intellectual consciousness"), and 慢 (#33 māna, via the "self-measuring" semantic). Four dharmas, one PIE root, three categories (心王 / 心所遍行 / 心所根本煩惱) — a clustering finding visible only at the morphological-comparative level (see §4.5 of the introduction).
Manaskāra is the first of the five universal mental factors (sarvatraga, 遍行五) in Yogācāra — present in every cognitive moment without exception, parallel to the sabbacitta-sādhāraṇa cetasikas in Theravāda. Asaṅga's Abhidharma-samuccaya defines it concisely: cetasa ābhogaḥ (the bending of mind) as nature, ālambana-citta-dhāraṇa (holding the mind on its object) as function. Xuanzang's Cheng Weishi Lun renders these dynamically rather than as verbatim calques: ābhoga becomes 警心 (alerting the mind), dhāraṇa becomes 引心 (drawing the mind). The translation choice marks this entry as one of the few cetasika where Cheng Weishi interprets rather than calques Asg — the static Sanskrit images of bending-and-holding become Xuanzang's active Chinese verbs of alerting-and-drawing. The two readings are not in conflict but in different registers: Asg names the resting structure of attention, Cheng Weishi names its operating dynamic. Both capture manaskāra in full only when read together — the orienting bend and the sustaining hold are the same gesture seen from rest and from action.
Visuddhimagga XIV.152 gives the parallel Pāli definition through the four-fold abhidhamma analysis: sāraṇa (driving toward) as characteristic, yoga (yoking) as function, ārammaṇābhimukha-bhāva (facing the object) as manifestation, ārammaṇa (the object itself) as proximate cause. Vism's sāraṇa + yoga converge precisely on Asg's ābhoga + dhāraṇa: drive-toward and yoke-to mirror bend-toward and hold-on. Both traditions describe manaskāra as the steering-and-binding gesture of attention. The Pāli sūtra anchor is unusually weighty: Majjhima Nikāya 2 Sabbāsava Sutta makes yoniso manasikāra (wise attention) the hinge of liberation — ayoniso manasikāra (unwise attention) increases the āsavas (defilements), yoniso manasikāra leads to their ending. The Āgama equivalent term is 正思惟 (right contemplation, the second link of the eightfold path); yoniso manasikāra enters Sanskrit Buddhist vocabulary later via the Yogācāra layer, but the doctrinal claim — that the direction in which attention is taken up is constitutive of practice — is sutta-level common heritage.
The Saṃdhinirmocana-sūtra makes manaskāra the architectural constructor of all three meditative orientations: 止相 (stilling), 舉相 (elevating), 捨相 (equanimity) are each defined via the kind of manaskāra operative in them — turning attention to repugnant objects (諸可厭法作意) when the mind is scattered, to encouraging objects (諸可欣法作意) when sunken, to effortless manaskāra (無功用作意) at maturity. The classical Pāli simile reinforces the same point: manaskāra is the rudder of the ship of citta + cetasika (nāva-niyāmaka), the charioteer (sārathi) directing the team of horses to a single destination. Because manaskāra is among the universal mental factors, every meditative instruction — direct attention here, sustain it, return when it strays — is, mechanically, a training of this single cetasika. The choice of object, and the manner of taking it up, is not preliminary to practice; it is the practice.
Attention — the bending of the mind toward its object: this is its nature. To hold the mind upon the object on which it has been turned: this is its function.
譯translator's note
譯者按： 結構分析詳 S3-P08。作意（manaskāra）↔ 意識（→#6 mano-vijñāna）↔ 末那（→#7 manas-vijñāna）↔ 慢（→#33 māna）共印歐祖語 *men- 根——同 IE「思量」動詞於瑜伽行派範疇架構中分四位展用跨三範疇（心王／心所遍行／心所根本煩惱），示梵語形態學給出之 deep 架構。