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Yoniso manasikaara in Abhidhamma

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  • Mr Tzung-Kuen Wen
    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
    Message 1 of 2 , Jun 8, 2004
      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.

      With metta,

      Tzung-keun


      May you be free from mental and physical suffering
      May you be peaceful and happy.
    • nina van gorkom
      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@student.uq.edu.au: But isn¹t
      Message 2 of 2 , Jun 10, 2004
        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 Œyoniso¹ and
        > Œayoniso¹ in Manodvaaraavajjana?
        N: It depends on accumulations whether kusala citta or akusala citta follows
        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
        akusala cittas.
        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.
        Nina.
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