Buddha Abhidhamma - Ultimate Science - BuddhaNet

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and it cannot be aware of an object. We have a saying in Myanmar
that runs like this: “If we are not attentive, we shall not see a
cave.”
In a more general sense, manasikàra appears frequently in
the suttas as yoniso-manasikàra (wise-attention or wise-reflection)
and ayoniso-manasikàra (unwise-attention or unwise-reflection).
Wise-attention leads to moral consciousness whereas
unwise-attention leads to immoral consciousness.
Significance of Sabbacitta-sàdhàraõa
As described above, all the 7 essential cetasikas perform important
tasks and they are essential for the awareness of an object
by the mind. Manasikàra first confronts with the object and directs
the citta and the mental concomitants associated with it towards
the object.
Cetanà acts on the citta and the mental concomitants
associated with it to perform their respective duties efficiently
until the task of getting or knowing the object is completed.
Phassa let the citta and its mental concomitants be in contact
with the sense-object. Vedanà enjoys the taste of sensation which
arises from the contact (phassa). Sa¤¤à takes note of the object
and helps to recognize the object.
Ekaggatà focuses the citta and its concomitants on the object;
it binds the mental concomitants with citta together to be at a
state of one-pointedness on the object—a condition which is
also essential for the awareness of the object.
Jãvitindriya sustains the vitality of the citta and the mental
concomitants so that they will remain alive and active to their
full life. Otherwise, they will perish before the task of getting or
knowing the object is completed.