Nyanatiloka Buddhist Dictionary

consciousness: i.e. 'advertence (ávajjana, q.v.) at the five sense-doors' (Tab. I, 70) and at themind-door (Tab. I, 71). These two states of consciousness, breaking through the subconsciouslife-continuum (bhavanga), form the first stage in the perceptual process (citta-víthi; s.viññána-kicca). See Vis.M. XIV, 152.2. In a more general sense, the term appears frequently in the Suttas as yoniso-manasikára, 'wise(or reasoned, methodical) attention' or 'wise reflection'. It is said, in M. 2, to counteract thecankers (ásava, q.v.); it is a condition for the arising of right view (s. M. 43), of Stream-entry (s.sotápattiyanga), and of the factors of enlightenment (s. S. XLVI, 2.49,51). - 'Unwise attention'(ayoniso-manasikára) leads to the arising of the cankers (s. M. 2) and of the five hindrances (s.S. XLVI, 2.51).manáyatana: 'mind-base', is a collective term for all the different states of consciousness; s. áyatana.mangala: means, in general usage, anything regarded as 'auspicious' 'lucky', or a 'good omen'. Against thecontemporary superstitions notions about it, the Buddha, in the Mahá-mangala Sutta (Sn., w. 258 ff.), setforth 36 'blessings' that are truly auspicious, i.e. conducive to happiness, beginning with the 'avoidance of badcompany' and ending with a 'serene mind'. It is one of the most popular Suttas in Buddhist countries, and afundamental text on Buddhist lay ethics.Tr. in Everyman's Ethics (WHEEL 14). See Life's Highest Blessings, by Dr. R. L. Soni.(WHEEL 254/256).mano: 'mind', is in the Abhidhamma used as synonym of viññána (consciousness) and citta (state ofconsciousness, mind). According to the Com. to Vis.M., it sometimes means sub-consciousness (s.bhavanga-sota).mano-dhátu: 'mind-element', is one of the 18 elements (s. dhátu II). This term, unlike manáyatana, does notapply to the whole of consciousness, but designates only that special element of consciousness which first, atthe beginning of the process of sense-perception, performs the function of advertence (ávajjana; Tab. I, 70)to the sense-object and, then after twice having become conscious of it performs the function of reception(sampaticchana; Tab I- 39,.55) into mind-consciousness. See viññána-kicca.mano-kamma: 'mental action'; s. karma, kammapatha.manomayá iddhi: s. iddhi.manopadosika-deva: 'the celestial beings corruptible by temper', are a class of devas (q.v.) of the sensuoussphere. "They spend their time in becoming annoyed with one another, and getting into a temper, and thus bybeing bodily and mentally exhausted, they pass from that world" (D. 1; 24).manopavicára: 'mental indulging'. There are mentioned 18 ways of indulging: 6 in gladness(somanassúpavicára), 6 in sorrow (domanassa), 6 in indifference (upekkhá). "Perceiving with the eye avisible form ... hearing with the ear a sound ... being in mind conscious of an object, one indulges in thejoy-producing object, the sorrow-producing object, the indifference-producing object... " (M. 137; A. III, 61).- In the Com. to A., upavicára is said to be identical with vitakka-vicára (q.v.).mano-sañcetaná: 'mental volition'; s. áhára.manovinñána-dhátu: 'mind-consciousness element', one of the 18 'elements' (s. dhátu II). This term isgenerally used as a name for that consciousness-element which performs the functions of investigation(santírana), determining (votthapana), registering (tadárammana), etc. See Tab. I, 40, 41, 56, 71, 72.Mára: (lit. 'the killer'), is the Buddhist 'Tempter-figure. He is often called 'Mára the Evil One' (pápimá máro)or Namuci (lit. 'the non-liberator', i.e. the opponent of liberation). He appears in the texts both as a realperson (i.e. as a deity) and as personification of evil and passions, of the totality of worldly existence, and of