Ayoniso-manasikara
(Inappropriate (careless) attention)
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Not associating with good persons, becoming full, fills up not hearing the good Dhamma. Not hearing the good Dhamma, becoming full, fills up lack of faith. Lack of faith, becoming full, fills up careless attention. Careless attention, becoming full, fills up lack of mindfulness and clear comprehension (sampajañña). Lack of mindfulness and clear comprehension, becoming full, fills up non-restraint of the sense faculties. Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct (bodily misconduct, verbal misconduct, mental misconduct). The three kinds of misconduct, becoming full, fill up the five hindrances. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full.
AN 10.61
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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 giving careless attention to 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 giving careless attention to 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 giving careless attention to 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 giving careless attention to 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 giving careless attention to 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 "attention to the true cause". Yoniso means "uterus/womb". 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, giving frequently careful attention to 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.
Appropriate/careful attention is just attending to the right, true, original cause of something. And inappropriate attention is just the opposite.
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"Monks, there are these two conditions for the arising of wrong view. Which two? The voice of another and inappropriate attention. These are the two conditions for the arising of wrong view."
AN 2.125 (no parallel)
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The Blessed One said, "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 and inappropriate attention. When a monk attends inappropriately, unarisen fermentations (asava) arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by dispelling, and those to be abandoned by developing.
MN 2
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“Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; when one attends carelessly, unarisen ill will arises and arisen ill will increases and expands; when one attends carelessly, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one attends carelessly, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one attends carelessly, 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 attends carefully, bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one attends carefully, 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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Manasikāra
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“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, having much attention, not sluggishly.’ (aṭṭhiṃ katvā manasi karomi, no ca līnan’ti) … 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 attend as a matter of vital concern, not sluggishly.’
“It is in this way, friend, that a bhikkhu can know for himself: ‘By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort.’”
SN 46.8
* Aṭṭhikatvā: bs. having much attention; being interested. (Buddhadatta dictionary)
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