Unwise attention View in explorer

6 discourses
Attention that misses the point of contact, fixating on concepts or features. Disconnected from the source of experience, it then engages in reactions of craving, aversion, and delusion.
Also known as: improper attention, imprudent use of the mind, unfocused attention
Pāli: ayonisomanasikāra
Supported by
Negligence

Negligence

Dwelling with unrestrained faculties, soiled by sensory attraction. Negligence is the failure to guard the mind and to arouse heedfulness, blocking the arising of wholesome states.

Also known as: carelessness, heedlessness, inattentiveness
Pāli: pamāda
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Ignorance

Ignorance

A fundamental blindness to the true nature of reality. It is not merely a lack of information, but an active misperception that views the transient as permanent and the unsatisfactory as a source of happiness, thereby fueling the cycle of suffering.

Also known as: illusion of knowing, fundamental unawareness of the true nature of reality, misunderstanding of how things have come to be, not knowing the four noble truths
Pāli: avijjā
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Leads to
Lack of discernment

Lack of discernment

Failure to understand cause and effect or to recognize wholesome from unwholesome. It clouds judgment and makes the mind easily led by craving and aversion.

Also known as: lack of clear comprehension, lack of wisdom, child-like in understanding
Pāli: asampajañña, bāla, duppañña
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Speculation

Speculation

A form of discursive thought that wanders into conjecture and theorizing, disconnected from direct experience. It involves moving from one idea to another through logic and argument, and is often rooted in unwise attention. Speculation can further proliferate into views and opinions.

Also known as: analytical thinking disconnected from direct experience, conjecture, discursive reasoning, theorizing, hypothesis-making, reasoned reflection
Pāli: takka, kappa
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Opposite
Wise attention

Wise attention

Paying attention to the point of contact where experience originates. It discerns the specific cause of the present moment, preventing the mind from drifting into proliferation.

Also known as: proper attention, prudent use of the mind, attention to the source
Pāli: yonisomanasikāra
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The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

The Buddha explains the consequences of negligence and diligence, idleness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

The Buddha describes how wrong view leads to unwholesome qualities and suffering, while right view leads to wholesome qualities and happiness and what kind of attention fuels what kind of view.

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.