Right Attention - Yonisomanasikara

Lets first talk about yoniso manasikāra – appropriate attention.

In Sabbāsava sutta (Majjhima Nikāya 2) – the Lord Buddha gives the most clear explanation of appropriate attention.

In this sutta, we can see that Lord Buddha considered yoniso manasikāra as the deployment of the 4 noble truths in handling our present experience. Put simply, it is asking the following set of questions:

where / what is the problem?

where / what is the cause?

is it possible to put an end to this problem?

what is the way to put an end to this problem?

These queries are nothing but the 4 Noble Truths in simple language.

In our daily life, these set of questions can be used as tools to identify –

1.here, this is the problem (suffering)

2.here, this is the cause

3.it is possible to put an end to this problem

4.this is the way to put an end to this problem

Any given experience we have in life will surely be an answer to one of the above four queries. When we make the effort to look at our experiences in terms of these four questions – it is easy to figure out the next plan of action.

To make it easy for us, the Lord Buddha has even recommended the appropriate course of action for each of the above four diagnosis. 1. Try to pin-point the source of suffering as accurately as possible. In other words, develop skill in identifying the nature and source of the problem correctly. (i.e. comprehending the problem)

2. Try to find ways to remove or nullify the cause. (i.e. abandoning the cause of the problem)

3. Try to figure out a way or to envision the possibility of putting an end to the problem. (i.e. realizing the problem ending)

4. Do whatever needs to be done to skillfully put an end to the problem. (i.e. implementing the method that leads to the end of the problem

It is also important to refrain from creating a story about our self – ‘this is me / mine’ and so on; ‘this has happened to me’ and so on; ‘will this happen to me in the future’ and so on. Rolling in such thoughts is reckoned as inappropriate attention (ayoniso manasikāra) in the sutta.

Try to see everything only in terms of actions and its results – this is the initial step of employing yoniso manasikāra (appropriate attention). Then it is easy to see what is really happening, which is makes it possible to figure out what to do about it.

In other words, appropriate attention is paying attention to the cause and effect- i.e. figuring out the cause of the problem and devising a way to put an end to the problem.

As we develop the ability to identify the causes and effects in our present experiences – we gain the essential tools to develop our actions to a noble level; to liberate ourselves from all suffering.

Here’s another way of looking at the idea of yoniso manasikāra. The commentaries that explain yoniso manasikāra use the words “upāya-manasikārā” “patha-manasikārā”. “Upāya” means stratagem. “Patha” means way, means, modus operandi. We can even explain yoniso manasikāra as being skilled at strategizing.

In due course of time, we can see that our actions become more and more refined, more and more skillful. A skillful action is a kusala action. Sīla or morality is established when skillful actions become second nature.

So, yoniso manasikāra is the basic framework to become more and more virtuous, moral. That is merely the beginning of the efficacy of yoniso manasikāra. The same set of tools are needed to develop concentration and insight as well.

When we want to develop our meditation in terms of concentration (samatha) – we tend to use the same set of 4 queries to successfully attain and maintain concentration.

When we want to develop our meditation in terms of insight (vipassana) – we tend to use the same set of 4 queries to successfully gain insight.

Of course, during meditation these 4 queries will be pre-verbal – we will not be using many words to frame these queries – but they are the essential and basic queries for developing concentration and insight.

Thus, appropriate attention, yoniso manasikāra is the fundamental tool for developing morality, concentration and wisdom (sīla, samādhi and paññā).

There is another facet of developing appropriate attention that needs to be considered as well.

In the Sabbāsava sutta, Lord Buddha prefaces the talk about yoniso manasikāra with the need to be well versed in the Teaching and the Training of the Noble Ones, in order to be able to employ yoniso manasikāra.

That is why we need to acquaint ourselves with Buddha’s Teachings, to become well-versed in Buddha’s Teachings and to get trained in Buddha’s Teachings. Without this guidance, we would not even know how to employ appropriate attention – whether it is our day to day life or our meditation.

I collected suttas that mention the practice of yoniso manasikāra and studied them – particularly suttas that give pointers to integrating it into the meditation practice.

I found that the suttas that talk about yoniso manasikāra also explicitly mention four topics that are in common with dhammānupassana —

1. the four noble truths (MN 2),

2. the five clinging-aggregates (SN 22:122)

3. the five hindrances (SN 46:35)

4. the five hindrances and the seven factors for awakening(SN 46:36)

In fact, in the Ayoniso manasikāra suttaṃ (SN 46:35), it is mentioned that inappropriate attention breeds hindrances. This sutta is followed by Yoniso manasikāra suttaṃ (SN 46:36), which says that appropriate attention gives rise to and develops the bojjhaṅgas. To find these two suttas juxtaposed in such a manner, paints a promising picture – we can fulfill two needs with one deed.

Regarding the five aggregates, the Sīlavantasuttaṃ says that contemplating the aggregates as impermanent and so on is appropriate attention.

The fifth method of dhammānupassana is contemplation of the twelve bases and the associated fetters – In the suttas, the word ‘yoniso manasikāra’ is not mentioned explicitly. But the ‘appropriate ways’ to deal with this is explicitly mentioned.

The vibhaṅga mentions that the aggregates that arise based on the contact between the twelve bases and objects can be wholesome or unwholesome – and by extension – can be associated with fetters or can be dissociated from fetters.

The primary fetter that is mentioned distinctly in the suttas, especially regarding this fetter based on contact is chanda-rāga – passionate craving.

And I found many suttas prescribing ānāpāna as the effective way to dispel this fetter. Another method prescribed to abandon this specific type of fetter is by developing the faculties (indriya). Contemplating the fetters as impermanent and so on is another prescribed general method.

As mentioned earlier, the suttas which discuss the bases and the fetters, do not explicitly mention the words ‘yoniso manasikāra’ – but two ‘appropriate ways’ to abandon the fetter is clearly mentioned. Notice that these methods do not involve analyzing. The strategy seems to be either circumventing or preventing the arising of the fetter – either by developing the indriyas beforehand or by practicing ānāpāna at the critical time.

It may be because the arising of the fetter is very subtle and immediate – and so it is better to prevent it by developing the indriyas or once it has arisen to dispel it with ānāpāna. Hope all this provides food for thought and encourages and supports you in your practice of Dhammānupassana.