Wise attention 6 texts and 17 matches in Suttanta TBW

Sutta	Title	Words	Ct	Mr	Links	Quote
dn34	Dasuttarasutta	unwise attention wise attention	2	17	Eng ไทย සිං Рус	8(5) 'Which one thing conduces to diminution? Unwise attention (ayoniso manasikāro). 9(6) 'Which one things conduces to distinction? Wise attention (yoniso manasikāro).
kd1		wise attention	1	1	Eng ไทย සිං Рус	147When the Buddha had completed the rainy-season residence, he said to the monks: “Through wise attention and wise right effort, I have reached the supreme freedom, realized the supreme freedom. And you, monks, have done the same.”
mn2	Sabbāsavasutta	wise attention unwise attention. unwise attention	10	0	Eng ไทย සිං Рус	2Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and sees what? Wise attention and unwise attention. [n.33] Wise attention (yoniso manasikāra) is glossed as attention that is the right means (upāya), on the right track (patha). It is explained as mental advertence, consideration, or preoccupation that accords with the truth, namely, attention to the impermanent as impermanent, etc. Unwise attention (ayoniso manasikāra) is attention that is the wrong means, on the wrong track (uppatha), contrary to the truth, namely, attention to the impermanent as permanent, the painful as pleasurable, what is not self as self, and what is foul as beautiful. Unwise attention, MA informs us, is at the root of the round of existence, for it causes ignorance and craving to increase; wise attention is at the root of liberation from the round, since it leads to the development of the Noble Eightfold Path. MA sums up the point of this passage thus: the destruction of the taints is for one who knows how to arouse wise attention and who sees to it that unwise attention does not arise. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned. 5What are the things unfit for attention that he attends to? They are things such that when he attends to them, the unarisen taint of sensual desire arises in him and the arisen taint of sensual desire increases, the unarisen taint of being arises in him and the arisen taint of being increases, the unarisen taint of ignorance arises in him and the arisen taint of ignorance increases. These are the things unfit for attention that he attends to.[n.37] MA illustrates the growth of the taints through unwise attention as follows: When he attends to gratification in the five cords of sensual pleasure, the taint of sensual desire arises and increases; when he attends to gratification in the exalted states (the jhānas), the taint of being arises and increases; and when he attends to any mundane things through the four "perversions" (of permanence, etc. — see n.5), the taint of ignorance arises and increases. 8This is how he attends unwisely: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I become in the future?’ Or else he is inwardly perplexed about the present thus: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?’[n.38] According to MA, this passage is undertaken to show the taint of views (diṭṭhāsava, not expressly mentioned in the discourse) under the heading of doubt. However, it might be more correct to say that the taint of views, disclosed by verse 8, emerges out of unwise attention in the form of doubt. The various types of doubt are already pregnant with the wrong views that will come to explicit expression in the next section.
mn5	Anaṅgaṇasutta	unwise attention	1	10	Eng ไทย සිං Рус	7Herein, when a person with no blemish does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will give attention to the sign of the beautiful, [n.70] Subhanimitta: an attractive object that is the basis for lust. The Buddha says that unwise attention to the sign of the beautiful is the nutriment (āhāra) for the arising of unarisen sensual desire and for the growth and increase of arisen sensual desire (SN 46:2). that by his doing so lust will infect his mind, and that he will die with lust, hate, and delusion, with a blemish, with mind defiled. Suppose a bronze dish were brought from a shop or smithy clean and bright, and the owners neither used it nor had it cleaned but put it in a dusty corner. Would the bronze dish thus get more defiled and more stained later on?" — "Yes, friend." — "So too, friend, when a person with no blemish does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will die … with mind defiled.
mn11	Cūḷasīhanādasutta	unwise attention	1	0	Eng ไทย සිං Рус	Any recluses or brahmins who do not understand as they actually are the origin, the disappearance, the gratification, the danger, and the escape[n.171] As the origin (samudaya) of these views, MA mentions eight conditions: the five aggregates, ignorance, contact, perception, thought, unwise attention, bad friends, and the voice of another. Their disappearance (atthaṅgama) is the path of stream-entry, which eradicates all wrong views. Their gratification (assāda) may be understood as the satisfaction of psychological need that they provide; their danger (ādīnava) is the continual bondage that they entail; the escape (nissarṇa) from them is Nibbāna. in the case of these two views are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given to favouring and opposing, and they delight in and enjoy proliferation.
mn43	Mahāvedallasutta	wise attention. wise attention	2	1	Eng ไทย සිං Рус	23Friend, there are two conditions for the arising of right view: the voice of another and wise attention. These are the two conditions for the arising of right view."[n.440] MA: "The voice of another" (parato ghosa) is the teaching of beneficial Dhamma. These two conditions are necessary for disciples to arrive at the right view of insight and the right view of the supramundane path. But paccekabuddhas arrive at their enlightenment and fully enlightened Buddhas at omniscience solely in dependence on wise attention without "the voice of another."