Yoniso manasikaara in Abhidhamma
- Dear Dhamma friends
I and my friend have a question about 'yoniso manasikaara' (wise attention) in Pali Abhidhamma.
Where does '(a)yoniso manasikaara' start to function in terms of the theory of cittaviithi in Pali Abhidhamma, manodvaaraavajjana or javana?
Ledi Sayadaw gives a relevant sentence in his Paramatthadiipanii (p. 93 CSCD),
Manodvaaraavajjanam. javanapat.ipaadako naama.
Tam. pi javanasantatim. aaramman.e pat.ipaadeti yojetiiti. Idameva dvayam. tattha tattha yoniso manasikaaroti ca ayoniso manasikaaroti ca vuttam.
In fact I don’t fully understand its meaning, but it seems he suggests that Manodvaaraavajjana has two types: yoniso manasikaara and ayoniso manasikaara. But isn’t Manodvaaraavajjana always a citta which is rootless, functional, accompanied by equanimity? Why are the differences between ‘yoniso’ and ‘ayoniso’ in Manodvaaraavajjana?
Any comment is much appreciated.
May you be free from mental and physical suffering
May you be peaceful and happy.
- Dear Tzung-Kuen,
Nice to see you again. I like your question.
op 09-06-2004 02:11 schreef Mr Tzung-Kuen Wen op s4060239@...:
But isn¹t Manodvaaraavajjana always a citta which is rootless, functional,
> accompanied by equanimity? Why are the differences between yoniso¹ andN: It depends on accumulations whether kusala citta or akusala citta follows
> ayoniso¹ in Manodvaaraavajjana?
upon the mano dvaaraavajjana-citta. This is just one moment of citta, it
adverts to the object through the mind-door and before anybody can do
anything about it, it is followed already by kusala cittas or akusala
cittas. This citta also arises in a sense-door process and is then called
votthapanacitta, determining citta. It is also followed by kusala cittas or
When kusala cittas (also those without panna) perform the function of
javana, there is wise attention to the object, yoniso manasikaara. This
refers in particular to the javanacittas, but also the preceding mano
dvaaraavajjana-citta can be included, although it is just one moment rapidly
arising and falling away. They are all in one stream. We should not consider
this citta as a citta that decides about kusala or akusala, it is only
ahetuka kiriyacitta. Ledi Sayadaw compares it as the helmsman of a boat,
saying that the coarse of a boat lies entirely in his hands. I wonder
whether this is from a Co. I only have the English text of his book.
The same is true for ayoniso manasikaara.
In the Suttas we often read about visible object, sound, etc that present
themselves and that there is unwise attention to it or wise attention. This
happens all the time, even now.