Re: dear nina, "yoniso manasikaara"
- Dear Nina,
Thanks a lot for your clear explanations.
I used to understand yonisomanasikara as a 'manner of attention towards objects that come into contact with our sense bases that triggers wholesome states of mind'; or 'paying attention to those aspects of the objects that would trigger wholesome stats of mind'. For example, if we pay attention to good and admirable qualities of a person, loving kindness will arise.
--- In Pali@yahoogroups.com, Nina van Gorkom <vangorko@...> wrote:
> Venerable Bhante Sobhana,
> Op 27-dec-2010, om 4:29 heeft sakyaputtiyo@... het volgende
> > can you please share your knowledge about 'yonisomanasikara'.
> N: Manasikaara has several meanings. It can refer to the cetasika
> manasikaara, attention, that accompanies every citta. It can also
> refer to: the citta that is the five-sense-door adverting-
> consciousness which is the first citta of a sense-door process
> adverting to the object that has impinged on the relevant sense-door.
> Thirdly, it refers to the mind-door adverting-consciousness,
> manodvaaraavajjana-citta. In the sense-door process this citta (the
> manodvaaraavajjanacitta) performs the function of determining,
> votthapana, and it is followed by kusala cittas or akusala cittas (in
> the case of non-arahats). In the mind-door process it performs the
> function of adverting to the object that has impinged on the mind-
> door and it is followed by kusala cittas or akusala cittas.
> Yoniso means: in the right way, thoroughly. Yono means womb, origin,
> nature, matrix. When the votthapanacitta is followed by kusala
> cittas, and also when the manodvaaraavajjanacitta is followed by
> kusala cittas there is yoniso manasikaara, right attention. When they
> are followed by akusala cittas there is unwise attention, ayoniso
> Usually the series of kusala cittas and akusala cittas are seven in
> number. They are called javana-cittas.
> Cittas succeed one another extremely fast and therefore we cannot
> actually pinpoint when there the citta manasikaara arises. Nor can we
> control it, it has already arisen before we know it. It is because of
> accumulations of wholesome or unwholesome inclinations that there are
> conditions for the arising of kusala cittas and akusala cittas. For
> example, we may dislike loud sounds and when we hear it the dislike
> has already arisen before we realise it. There is already unwise
> attention. This process goes on the whole day. After seeing visible
> object or hearing sound, javana-cittas arise very shortly afterwards
> and usually there is unwise attention. There may be attachment to the
> object accompanied by indifferent feeling and this may be unnoticed.
> After akusala cittas have fallen away there may be another mind-door
> process with mindfulness of the akusala cittas that have just fallen
> away. Then there is wise attention, yoniso manasikaara. When we have
> listened to the Dhamma and wisely considered it there are conditions
> for the arising of mindfulness of whatever reality appears, be it
> kusala or akusala. The eightfold path can be developed that
> eventually leads to the end of unwise attention.
> with respect,
> [Non-text portions of this message have been removed]
- Venerable Bhante Sobhana,
Op 30-dec-2010, om 15:40 heeft sakyaputtiyo@... het volgende
> I used to understand yonisomanasikara as a 'manner of attention------
> towards objects that come into contact with our sense bases that
> triggers wholesome states of mind'; or 'paying attention to those
> aspects of the objects that would trigger wholesome states of
> mind'. For example, if we pay attention to good and admirable
> qualities of a person, loving kindness will arise.
N: It is good that you emphasize the manner (aakaara) of attention to
objects. Not the objects themselves are the real cause of kusala
cittas or akusala cittas, but the manner of attention to objects. I
would like to elaborate somewhat on this subject. I find it a good
subject to consider myself, it pertains to daily life.
A person may show disagreeable qualties and act in an unpleasant way
in conduct or speech. Someone who notices this may have aversion, and
then there is for him unwise attention.
Someone else may have understanding of accumulated tendencies both in
himself and others and see to what extent this conditions the cittas
arising at the presnt moment, their anattaness. Such understanding is
the condition for wise attention and hence compassion may arise. He
may try to give help instead of being annoyed.
Different manners of attention in these two cases. This is according
to conditions. When someone had a great deal of aversion in the past
this is a condition that it easily arises at present, he may be
easily irritated and annoyed. When someone has listened to the Dhamma
and developed understanding of realities this understanding is above
all a condition to have wise attention, no matter what kind of people
he meets, no matter what circumstances he is in.
Former akusala and former kusala conditions by way of natural
decisive support-condition (pakatupanissaya paccaya) the arising of
akusala citta and kusala citta at present. They have been accumulated
from moment to moment, since each citta that falls away is succeeded
by the following citta. Considering conditions helps us to have less
clinging to an idea of self who has wise attention or unwise
attention. Whatever arises does so because of conditions.
I would like to quote from 'The Roots of Good and Evil' by Ven.
Nyanaponika (Wheel 251/253, edition 1978). He quotes from the
�Discourse on all the Cankers� (Middle Length Sayings I, no. 2 ) that
the Buddha, while he was staying near S�vatth�, in the Jeta Grove, spoke
to the monks about the controlling of all the cankers.
<The uninstructed common man... does not know the things worthy of
attention (manasikaran�ye dhamme) nor those not worthy of attention
We read that he therefore fails to give attention to what is worthy
of it and directs his attention to what is unworthy. The well-
instructed disciple knows what is worthy of attention and what is
not, and he acts accordingly. We read in the commentary to this sutta
...There is nothing definite in the nature of the things (or objects)
themselves that makes them worthy or unworthy of attention; but there
is such definiteness in the manner (aakaara) of attention. A manner of
attention that provides a basis for the arising of what is
unwholesome or evil (akusala), that kind of attention should not be
given (to the respective object); but the kind of attention that is
the basis for the arising of the good and wholesome (kusala), that
manner of attention should be given.>
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