Yoniso Manasikara
(striving after/through, with the mind (intellect), from the origin)
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(All the following suttas have parallels in Chinese, Sanskrit or Tibetan)
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Note: yoni is not only the origin (the cause,) of the phenomena, but also what binds the nexus (the things linked in the sequent phenomena,) up to the end.
One draws towards, and within one's self, the object of the yoni, through the yoni.
As to manasikaroti, it has the meaning of "procuring for one's self ", as in "from the internal" (to which mano belongs, and in which it lays).
As an example, ānāpānasati is the process of "manasikarotizing" from the yoni that is breath, (and through that breath,) a feeling, then a phenomena, etc. In other words, striving to build these setting up of mindfulness (satipaṭṭhānas) through one's own breath (internal).
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Bhikkhus, by striving after with the mind, from the origin, by right exertion from the origin, I have arrived at unsurpassed liberation, I have realized unsurpassed liberation.
Mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.
SN 4.4 .
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Because of striving after with the mind, not from the origin,
You, sir, are eaten by your thoughts.
Having relinquished what is not from the origin,
You should reflect (think upon, consider, have the feeling,) from the origin.
Ayoniso manasikārā,
so vitakkehi khajjasi;
Ayoniso paṭinissajja,
yoniso anucintaya.
SN 9.11 .
Note: Not sure, (in that translation) that the ablative vitakkehi means "your thoughts" - but more probably just "thoughts" (from the external).
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'When what exists does birth come to be? By what is birth conditioned?' Then, bhikkhus, through striving after with the mind (intellect) from the origin, there took place in me a breakthrough by wisdom: 'When there is existence, birth comes to be; birth has existence as its condition.'
(idem for existence, etc.)
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
SN 12.4 .
Note: In the above example, yoniso means going back to the origin of birth; viz. existence.
Furthermore, the yoniso (origin) of existence is clinging; so on and so forth.
In this case, the striving (undertaking) goes as far as the previous link (nidanā).
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Therein, bhikkhus, the instructed noble disciple strives after with the mind, from the origin, and thoroughly to dependent origination itself thus: 'When this exists, that comes to be; with the arising of this, that arises...
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti: ‘iti imasmiṃ sati idaṃ hoti, ...
SN 12.37 .
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Then, bhikkhus, through striving after with the mind, from the origin, there took place in me a breakthrough by wisdom: 'When there is birth, aging-and-death comes to be; aging-and-death has birth as its condition.'
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
SN 12.65 .
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Therefore, friend Channa, this teaching of the Blessed One is to be constantly given consideration (striven after with the mind):
"For one who is dependent (clung to,) there is wavering (the wish to act); for one who is independent there is no wavering. When there is no wavering, there is tranquility; when there is tranquility, there is no inclination; when there is no inclination, there is no coming and going; when there is no coming and going, there is no passing away and being reborn; when there is no passing away and being reborn, there is neither here nor beyond nor in between the two."
Tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ:
"Nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena."
SN 35.87 .
Added note:
Kātabba - grd. of karoti.
Nissitassa dependent ------------------------------------ (cling to - √ श्रि śri)
Calita wavering -------------------------------------------- (wishing to act - √ चर् car)
Passaddhi tranquility ------------------------------------- (confidence - प्रश्रब्धि praśrabdhi)
Nati inclination ---------------------------------------------- (turn away [bending]) - not being submitted to - √ नम् nam)
Āgatigatiyā coming and going --------------------------- (striving to obtain & non-obtaining [ŚBr.] - √ गम् gam)
Cutūpapāto passing away and being reborn --------- (cutū: √ √च्यु cyu [ṢBr.] / papāto: उत्पद् utpad [ŚBr.])
Here vidha
Beyond huraṃ
In between the two ubhayamantarena
Proposed translation:
Therefore, friend Channa, this teaching of the Blessed One is to be constantly striven after with the mind:
"For one who is clinging, there is the wish to act; for one who is not clinging, there is no wish to act. When there is no wish to act, there is tranquility (confidence); when there is tranquility, there is turning away; when there is turning away, there is no obtaining & non-obtaining; when there is no obtaining & non-obtaining, there is no removing from (namarūpa), and coming forth (in satta) [as in appropriating a form, or a feeling, etc.]; when there is no removing from (namarūpa), and coming forth (in satta), there is neither here, nor there, nor in between the two."
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Monks, strive with the mind from the origin, after the mind (mano) itself, as impermanent, and correctly observe its impermanence as it has come to be. He who intellectualises from the origin, and observes the impermanence of the mind seeing it correctly turns from it. The destruction of delight is destroying lust and the destruction of lust is destroying delight. It is said, with the destruction of delight and lust, the mind (citta) is well released.”
(Idem with eye, ear, etc.)
Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.
SN 35.158 .
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Let me strive after with the mind, only to this: So the mind is impermanent, mental phenomena are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, whatever feeling arises with mind-contact as condition ... that too is impermanent.’
Handāhaṃ idameva manasi karomi - iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ”.
SN 35.235 .
Note the progression from mind to feeling.
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“Friend Upavaṇa, can a bhikkhu know for himself: ‘By striving with the mind, from the origin, the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort’?”
“Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti? “Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti.
“A bhikkhu can know this for himself, friend Sāriputta. When arousing the enlightenment factor of mindfulness, friend, a bhikkhu understands: ‘My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly.’… When arousing the enlightenment factor of equanimity, he understands: ‘My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I strive after with the mind, as a matter of vital concern, not sluggishly.’
“Satisambojjhaṅgaṃ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃ katvā manasi karomi, no ca līnan’ti … pe … upekkhāsambojjhaṅgaṃ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃ katvā manasi karomi, no ca līnan’”ti.
SN 46.8 .
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Bhikkhus, when one does not strive after (proceed) with the mind (mano), from the origin, unarisen sensual desire arises and arisen sensual desire increases and expands; when one does not strive after (proceed) with the mind, from the origin, unarisen ill will arises and arisen ill will increases and expands; when one does not strive after with the mind, from the origin, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one does not strive after with the mind, from the origin, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one does not strive after with the mind, from the origin, unarisen doubt arises and arisen doubt increases and expands. Also, the unarisen enlightenment factor of mindfulness does not arise and the arisen enlightenment factor of mindfulness ceases ... the unarisen enlightenment factor of equanimity does not arise and the arisen enlightenment factor of equanimity ceases.
Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati … pe … anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.
SN 46.24 .
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Bhikkhus, when one strives after with the mind, from the origin, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness goes to fulfilment by development ... the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity goes to fulfilment by development."
(concerns the seven factors of enlightenment)
“Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe … anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
SN 46.36 .
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Therefore, bhikkhus, if a bhikkhu wishes: 'May neither my body nor my eyes become fatigued and may my mind, by not clinging, be liberated from the taints: this same concentration by mindfulness of breathing should be closely intellectualised (proceeded and appropriated with the intellect,) from the origin.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘neva me kāylao kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṃ vimucceyyā’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.
(see the sutta for additional wishes).
SN 54.8 .
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And what is the noble method that he has clearly seen and thoroughly penetrated with wisdom? Here, householder, the noble disciple strives thoroughly with the mind, from the origin, after dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karotiiti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati; yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ … pe … evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe … evametassa kevalassa dukkhakkhandhassa nirodho hoti.
SN 55.28 .
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Ayoniso-manasikara
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“And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently not striving from the origin towards it, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.
“And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: frequently not striving from the origin towards it, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.
“And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently not striving from the origin towards them, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.
“And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: frequently not striving from the origin towards it, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.
“And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are the basis for doubt: frequently not striving from the origin towards them, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.
SN 46.2 .
&
SN 46.51 .
Note:
The latest sutta also deals with the nourishment and the denourishment of the hindrances and the enlightenment factors (bojjhaṅga).
There is the notion of "true cause" in yoniso. Yoniso manasikara is "striving with the mind, (turning the mind,) towards to the true cause". Yoniso means "womb" (and also the "seat of rest"). Getting proper attention to the true, genuine (original) cause of something is yoniso manasikara.
For instance, the sign of the beautiful is the nutriment for the arising of unarisen sensual desire. The sign of the beautiful is therefore, the "truly original cause"; the yoniso for the arising of unarisen sensual desire.
Therefore, striving frequently with the mind towards the sign of foulness is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding.
The yoniso; the (true, original) cause of sensual desires is the sign of beauty.
The yoniso; the (true, original) cause of the end of sensual desire is the sign of foulness.
Etc.
Striving with the mind is just attending to the right, true, original cause of something. And inappropriate attention is just the opposite.
Also, in the above example, the yoniso that is the sign of beauty, is carried all the way towards the sensual desire. In other words, the all phenomena that starts with the sign of beauty (yoniso) and ends with the sensual desire, is "propeled" by the yoniso of the sign of beauty.
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“Bhikkhus, when one does not strive with the mind from the origin (from the cause), unarisen sensual desire arises and arisen sensual desire increases and expands; when one does not strive with the mind from the origin (from the cause), unarisen ill will arises and arisen ill will increases and expands; when one does not strive with the mind from the origin, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one does not strive with the mind from the origin, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one does not strive with the mind from the origin, unarisen doubt arises and arisen doubt increases and expands. Also, the unarisen enlightenment factor of mindfulness does not arise and the arisen enlightenment factor of mindfulness ceases ... the unarisen enlightenment factor of equanimity does not arise and the arisen enlightenment factor of equanimity ceases.
“When one strive with the mind from the origin (from the cause), bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one strive with the mind from the origin, unarisen ill will … sloth and torpor … restlessness and remorse ... doubt does not arise and arisen doubt is abandoned. Also, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development … the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development.”
SN 46.24 .
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LEXICAL REFERENCES
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Manasikaroti
मनसिकार manasikāra [ manasi-kāra ]
मनसि manasi - loc. of manas (used in comp.)
- intellect , intelligence RV.
कार kāra (√ कृ kṛ)
- making , doing.
√ कृ kṛ
- to procure for one's self , appropriate (ŚBr. - BṛĀrUp.)
- (Desid.) - to wish to make or do , intend to do , strive after - (AV. - ŚBr. - KātyŚr.)
- to make , render (AitBr. RV. ŚBr.)
- to proceed , act , put in practice - (VS. - ŚBr. - AitBr.)
- to direct the thoughts , mind - (RV.)
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Yonisomanasikaroti would then mean: "to proceed from & appropriate, with the intellect, from the origin (viz. from the primary cause; from the source)".
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