Mental factor of attention (manasikāra) in Theravada Buddhism

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Mental factor of attention (manasikāra) in Theravada Buddhism

By Dr. Ari Ubeysekara

Introduction

Buddhism is the teaching of the Lord Gautama Buddha who lived and preached in Northern India during the sixth and fifth centuries BC. Theravada Buddhism, “Thera” meaning elders and “Vada” meaning doctrine and hence the “Doctrine of the Elders” is the most conservative and oldest known tradition of Buddhism which is based on the original doctrine of Gautama Buddha recorded in the form of three baskets (tripitaka) in the Pali language. Theravada Buddhism is also known as “Southern Buddhism” as it is mainly practised by the Buddhists in South and Southeast Asian countries such as Sri Lanka, Myanmar (Burma), Thailand, Cambodia and Laos.

Throughout the ministry of forty five years from enlightenment at the age of thirty five to passing away at the age of eighty, Lord Gautama Buddha, through compassion for other beings, travelled from place to place mainly in North Eastern India, teaching the path out of suffering to a diverse range of people. Since the first Buddhist council that was held three months after the passing away of the Buddha, the Buddha’s teachings were categorised into the now well-known Theravada Pāli Canon consisting of the three baskets. The teaching of the Gautama Buddha which is believed to consist of around 84,000 items is contained in the three baskets (tripitaka).

  1. Basket of the disciplinary rules for the monastic community (vinaya pitaka)
  2. Basket of the discourses (sutta pitaka)
  3. Basket of the Buddha’s higher teaching (abhidhamma pitaka)

In several of the Buddha’s discourses and in the basket of the Buddha’s higher teaching (Abhidhamma), the Buddha has referred to the significance of the mental factor of attention (manasikāra) as well as to the disadvantages of un-wise attention (ayoniso manasikāra) and the advantages of wise attention (yoniso manasikāra).

Attention (manasikāra)

The Pali word “Manasikāra” is made up of “Manasi” meaning “in the mind” and “Karoti” meaning “to make” or “to apply”. It is generally translated as “Attention” or “Mental advertence” meaning “to apply the mind” or “to bring into mind”. Throughout our waking hours, we experience the world through our five internal sense doors namely, the eye, ear, nose, tongue and the body. Through these internal sense doors, we receive external sense objects such as visual objects, sounds, smells, tastes and touch sensations respectively. It is the mental factor of attention that directs our mind to the external sense objects. For example, when the eye receives a visual object, we become aware of it through eye consciousness (cakku viññāna). It is the mental factor of attention that  directs or adverts the mind towards the visual object before we become aware of it. When the eye receives a visual object, we are not aware of it unless the mental factor of attention directs the mind towards that visual object. Similarly, the mental factor of attention directs the mind towards sounds, smells, tastes and touch sensations before we become aware of them. The characteristic of attention is conducting of the associated mental states towards an object and it’s function is to join the associated mental states with a particular object. Attention has been likened to a rudder of a ship directing the ship to it’s destination and to a charioteer who directs the horses to their destination. Attention is also responsible for directing the mind to mental objects so that the mind becomes aware of any particular mental object. So, attention can be described as the very first stage of the mind’s encounter with any particular sense object.

In the Buddha’s higher teachings (Abhidhamma) the Buddha has described 52 mental factors (cetasika), which arise and perish together with consciousness (citta), take the same objects with consciousness and share a common physical base with consciousness. Among the 52 mental factors, the Buddha has described a group of seven universal mental factors (Sabba-citta-sādhārana) as they arise in association with all types of consciousness with no exception and attention is one of them. They are:

  1. Contact (phassa)
  2. Feeling (vedanā)
  3. Perception (saññā)
  4. Volition (cetanā)
  5. One-pointedness of the mind (ekaggatā)
  6. Mental life faculty (jīvitindriya)
  7. Attention (manasikāra)

The Buddha has also described attention as one of the 13 ethically variable mental factors (Annasamana). Ethically variable mental factors become wholesome when they are associated with wholesome Cittas, unwholesome when they are associated with unwholesome Cittas and neutral when they are associated with neutral Cittas. (1)

In the Sammā Ditthi sutta of the Majjhima Nikāya (collection of the Buddha’s middle length discourses), Arahant Sāriputta has included attention as one of the five factors that constitute the name factor of name and form (nāma-rūpa). They are:

  1. Feeling (vedanā)
  2. Perception (saññā)
  3. Volition (cetanā)
  4. Contact (phassa) 
  5. Attention (manasikāra)

Among the five aggregates of clinging (pancha-upādānakkhanda), that is form (rūpa), feeling (vedanā), perception (saññā), mental formations (sankhāra) and consciousness (viññāna), attention which is one of the 52 mental factors is included in the aggregate of mental formations. (2)

In the Sabbāsava sutta of the Majjhima Nikāya (collection of the Buddha’s middle length discourses), the Buddha has described how wise attention (yoniso manasikāra) leads to the eradication of mental defilements called the fermentations (āsava), while unwise attention (ayoniso manasikāra) leads to the arising and continuing of the fermentations.

“Monks, the ending of the fermentations is for one who knows and sees, I tell you, not for one who does not know and does not see. For one who knows what and sees what? Appropriate attention (yoniso manasikāra) and inappropriate attention (ayoniso manasikāra). When a monk attends inappropriately, un-arisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, un-arisen fermentations do not arise, and arisen fermentations are abandoned.”

The Buddha has described three fermentations in the above discourse: Fermentation of sense desire (kāmāsava), fermentation of desire for existence (bhavāsava),  and fermentation of ignorance (avijjāsava). (3)

Wise attention (yoniso manasikāra)

In the Buddhist literature, wise attention has also been described as wise reflection, wise consideration and analytical reflection. The Pali word “yoniso” means “to the womb”, “to the birth place”, or “origin”, that is the essence or core of a particular matter. Through wise attention, one directs attention to the core or essence of a particular phenomenon in order to acquire a deep understanding of it’s true nature. For example, through wise attention, one will see what is impermanent as impermanent, what is unsatisfactory as unsatisfactory, what is not self as not self and what is foul as foul.

In the Titthiya sutta of the Anguttara Nikāya, the Buddha has stated that in one who pays wise attention to the theme of unattractive, un-arisen passion will not arise and arisen passion will be abandoned. In one who pays wise attention to goodwill as an awareness release, un-arisen aversion will not arise and arisen aversion will be abandoned. In one who pays wise attention, un-arisen delusion will not arise and arisen delusion will be abandoned. So, wise attention can have a significant negative influence on the three unwholesome roots of greed (lobha), aversion (dosa) and delusion (moha) by focussing attention on themes that are opposite to them. (4)

In the ‘Yoniso manasikāra sampadā sutta’ of the Samyutta Nikāya (collection of the Buddha’s connected discourses), the Buddha has likened wise attention to the dawn that marks the rising of the sun in the morning:

“Dawn, monks, is the forerunner, the harbinger of sun-rise. Even so, monks, for a monk this is the forerunner, the harbinger of the arising of the noble eight-fold path, that is, accomplishment in wise attention. Monks, when a monk is accomplished in this wise attention, it is to be expected that he will cultivate the Noble Eight-fold Path, develop the Noble Eight-fold Path.” (5)

The eight factors of the Noble Eight-fold Path are:

  1. Right view (sammā-ditthi)
  2. Right intention (sammā-sankappa)
  3. Right speech (sammā-vācā)
  4. Right action (sammā-kammanta)
  5. Right livelihood (sammā-ājīva)
  6. Right effort (sammā-vāyāma)
  7. Right mindfulness (sammā-sati)
  8. Right concentration (sammā-samādhi)

In the Buddha’s sayings (Itivuttaka), the Buddha has emphasised the importance of wise attention for someone in training on the path of liberation – i.e. someone who has attained at least the first Noble stage of Stream Enterer (sotāpañña) but has not attained the final stage of Arahanthood.

“Monks, with regard to internal factors, I don’t envision any other single factor like appropriate attention as doing so much for a monk in training, who has not attained the heart’s goal but remains intent on the unsurpassed safety from bondage. A monk who attends appropriately abandons what is unskilful and develops what is skilful.” (6)

According to Buddhist teaching, one who cultivates the Noble Eight-fold Path diligently as described by the Buddha, will sooner or later attain full enlightenment or Nibbana through four well-defined progressive stages of spiritual development:

  1. Stream Enterer (Sotāpañña)
  2. Once Returner (Sakadāgāmi)
  3. Non Returner (Anāgāmi)
  4. Arahant (Arhat)

Stream Enterer has attained the path and the fruit of the first stage of enlightenment and has thus become a noble person (ariya) having previously been an ordinary worldling (puthujjana). One who aspires to follow the path to attain the stage of Stream Enterer is expected to observe certain wholesome practices including wise attention which plays an extremely important role:

  1. Association with spiritual friends (kalyānamittha-sevana)
  2. Listening to true Dhamma (saddhamma-savana)
  3. Wise attention (yoniso-manasikāra)
  4. Living according to Dhamma (dhammānudhamma-patipadā)

Similarly, in the Ghosa suttas of the Anguttara Nikāya, the Buddha has stated that wise attention and listening to the correct teaching from another person (parato ghosa) are two conditions that are necessary for the arising of right view (sammā ditthi). (7)

In the Sīlavant sutta of the Samyutta Nikāya, Arahant Sāriputta, one of the two chief disciples of the Buddha, has described how wise attention can help a virtuous monk to advance in spiritual development up to the final stage of Arahant. Through wise attention, a monk needs to reflect on the  five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness or not self. The five aggregates of clinging are: form (rūpa), feeling (vedanā), perception (saññā), mental formation (sankhāra) and consciousness (viññāna). (8)

In the Āhāra sutta of the Samyutta Nikāya, the Buddha has stated that wise attention is the food for the arising of the un-arisen seven factors of enlightenment (sapta bojjhanga) and for the growth  and increase of the seven factors of enlightenment. The seven factors of enlightenment are:

  1. Mindfulness (sati)
  2. Investigation of dhammas (dhamma vicaya)
  3. Effort (viriya)
  4. Rapture (pīti)
  5. Tranquility (passaddhi)
  6. Concentration (samādhi)
  7. Equanimity (upekhā)

In one who pays wise attention to the theme of unattractive, un-arisen passion will not arise and arisen passion will be abandoned. In one who pays wise attention to goodwill as an awareness release, un-arisen aversion will not arise and arisen aversion will be abandoned. In one who pays wise attention, un-arisen delusion will not arise and arisen delusion will be abandoned. (9)

So, in the Buddhist teaching, wise attention is a central and key factor of the path of liberation that helps the practitioner attain insight and wisdom. Through wise attention, one is able to focus, analyse, comprehend and realise the true nature of all phenomena as impermanent (anicca), unsatisfactory (dukkha) and not-self (anatta), by directing attention to the essence of the matter and by penetrating beyond the superficial appearance of conditioned phenomena.

Unwise attention (ayoniso manasikāra)

With unwise attention (ayoniso manasikāra), one does not direct attention to the core or essence of a matter or phenomenon in order to understand its true nature but, rather, directs attention away from them. As a result, one may regard what is impermanent as permanent, what is unsatisfactory as satisfactory, what is not self as self and what is foul as beautiful. These four wrong perceptions are known as the four perversions (vipallāsa).

In the ‘Titthiya sutta’ of the Anguttara Nikāya, the Buddha described unwise attention as the cause of the three unwholesome roots of passion (lobha), aversion (dosa) and delusion (moha). Unwise attention to the theme of attraction will cause the arising of un-arisen passion and the growth of arisen passion while unwise attention to the theme of irritation will cause the arising of un-arisen aversion and the growth of arisen aversion. Unwise attention itself will cause the arising of un-arisen delusion and the growth of arisen delusion. So, unwise attention to agreeable or pleasant objects through the six sense doors of the eye, ear, nose, tongue, body and the mind can give rise to the unwholesome factor of greed, while unwise attention to unattractive or unpleasant objects received through the six sense doors can give rise to the unwholesome factor of aversion. Unwise attention itself can lead to delusion.

According to the ‘Āhāra sutta’ of the Samyutta Nikāya, unwise attention is the food for the arising of un-arisen mental hindrances (pancha nīvarana) and for the growth and increase of mental hindrances once they have arisen. Mental hindrances act as obstacles to spiritual progress and will negatively affect the development of both tranquillity and insight in the meditative practice. The five mental hindrances are:

  1. Sensual desire (kāmacchanda)
  2. Ill will (vyāpāda)
  3. Sloth and torpor (thīna-midda)
  4. Restlessness and remorse (uddaccha-kukkuchcha)
  5. Sceptical doubt (vicikichchā)

In the Ghosa suttas of the Anguttara Nikāya, the Buddha has stated that unwise attention and listening to the incorrect teaching from another person (parato ghosa) are two conditions that are necessary for the arising of wrong view (miccā ditthi).

So, attention (manasikāra) is a mental factor (cetasika) that plays a significant role in our day to day experience of the external world, by directing the mind to the sense objects in order to ensure that each of the six internal sense doors receive their respective sense objects whether they are wholesome or unwholesome objects. The attention that one directs towards such sensory experiences can be wise and appropriate or un-wise and inappropriate. Wise attention (yoniso manasikāra) leads to wholesome experiences that help one to progress through the path of liberation and escape from the cycle of birth and death while it’s opposite, unwise attention (ayoniso manasikāra) leads to unwholesome experiences that keep one bound to the cycle of birth and death (samsāra).

References

  1. Bhikkhu Bodhi, 1993, A Comprehensive Manual of Abhidhamma, Buddhist Publication Society, Kandy, Sri Lanka.
  2. Bhikkhu Nanamoli and Bhikkhu Bodhi 1995, Sammā Ditthi sutta, in Translation of the Middle Length Discourses of the Buddha, Wisdom Publications.
  3. Bhikkhu Nanamoli and Bhikkhu Bodhi 1995, Sabbāsava sutta, in Translation of the Middle Length Discourses of the Buddha, Wisdom Publications.
  4. Bhikkhu Bodhi 2012, Titthiya sutta, The Numerical Discourses of the Buddha, Anguttara Nikāya, Wisdom Publications.
  5. Bhikkhu Bodhi 1999, Yoniso manasikāra sampadā sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
  6. Itivuttaka: “This was said by the Buddha”, a translation by Thanissaro Bhikkhu (Geoffrey DeGraff), Revised edition, 2013.
  7. Bhikkhu Bodhi 2012, Ghosa suttas, The Numerical Discourses of the Buddha, Anguttara Nikāya, Wisdom Publications.
  8. Bhikkhu Bodhi 1999, Sīlavant sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
  9. Bhikkhu Bodhi 1999, Āhāra sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.

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