The Pali Text Society's Pali-English Dictionary

Manussatta (nt.) [abstr. fr, manussa] human existence, state of men It 19; Vv 3416; SnA 48, 51; Sdhp 17 sq.
Manussika
Manussika (adj.) [fr. manussa] see under a˚.
Manesik!
Manesik! (f.) [mano+esik!2] "mind -- searching," i. e. guessing the thoughts of others, mind -- reading; a
practice forbidden to bhikkhus D i.7 (=m. n!ma manas! cintita -- j!nana -- k")! DA i.86); Vin ii.10.
Mano & Mana(s)
Mano & Mana(s) (nt.) [Vedic mana1, see etym. under maññati] I. Declension. Like all other nouns of old s
-- stems mano has partly retained the s forms (cp. cetah>ceto) & partly follows the a -- declension. The
form mano is found throughout in cpds. as mano˚, the other mana at the end of cpds. as ˚mana. From stem
manas an adj. manasa is formed and the der. m!nasa & manassa ( -- ˚). -- nom. mano freq.; & mana' Dh
96, acc. mano Sn 270, 388; SnA 11, and freq.; also mana' Sn 659=A ii.3; v.171=Nett 132; Sn 678; Cp i.85;
Vism 466; gen. dat. manaso Sn 470, 967; Dh 390 (manaso piya); Pv ii.111 (manaso piya=manas! piya PvA
71); instr. manas! Sn 330, 365, 834 (m. cintayanto), 1030; M iii.179; Dh 1; Pv ii.97 (m. pi cetaye); also
manena DhA i.42; DhsA 72; abl. manato S iv.65; DhA i.23; Vism 466; loc. manasmi' S iv.65; manamhi
Vism 466; also mane DhA i.23, & manasi (see this in compn manasi karoti, below). -- II. Meaning: mind,
thought D iii.96, 102, 206, 226, 244, 269, 281; S i.16, 172; ii.94; M iii.55; A iii.443; v.171; Sn 77, 424,
829, 873; Dh 116, 300; Sdhp 369. -- 1. Mano represents the intellectual functioning of consciousness, while
viñn!*a represents the field of sense and sense -- reaction ("perception"), and citta the subjective aspect of
consciousness (cp. Mrs. Rh. D. Buddhist Psychology p. 19) -- The rendering with "mind" covers most of
the connotation; sometimes it may be translated "thought." As "mind" it embodies the rational faculty of
man, which, as the subjective side in our relation to the objective world, may be regarded as a special sense,
acting on the world, a sense adapted to the rationality (reasonableness, dhamma) of the phenomena, as our
eye is adapted to the visibility of the latter. Thus it ranges as the 6th sense in the classification of the senses
and their respective spheres (the !yatan!ni or relations of subject and object, the ajjhattik!ni & the b!hir!ni:
see !yatana 3). These are: (1) cakkhu (eye) which deals with the sight of form (r(pa); (2) sota (ear) dealing
with the hearing of sound (sadda); (3) gh!na (nose) with the smelling of smells (gandha); (4) jivh!
(tongue), with the tasting of tastes (rasa); (5) k!ya (touch), with the touching of tangible objects
(pho&&habba); (6) mano, with the sensing (viññ!ya) of rational objects or cognisables (dhamma). Thus it is
the sensus communis (Mrs. Rh. D. Buddh. Psych. 140, 163) which recognises the world as a "mundus
sensibilis" (dhamma). Both sides are an inseparable unity: the mind fits the world as the eye fits the light,
or in other words: mano is the counterpart of dhamm!, the subjective dh. Dhamma in this sense is the
rationality or lawfulness of the Universe (see dhamma B. 1), Cosmic Order, Natural Law. It may even be
taken quite generally as the "empirical. world" (as Geiger, e. g. interprets it in his Pali Dhamma p. 80 -- 82,
pointing out the substitution of vatthu for dhamma at Kvu 126 sq. i. e. the material world), as the world of
"things," of phenomena in general without specification as regards sound, sight, smell, etc. -- Dhamma as
counterpart of mano is rather an abstract (pluralistic) representation of the world, i. e. the phenomena as
such with a certain inherent rationality; manas is the receiver of these phenomena in their abstract meaning,
it is the abstract sense, so to speak. Of course, to explain manas and its function one has to resort to terms
of materiality, and thus it happens that the term vij!n!ti, used of manas, is also used of the 5th sense, that of
touch (to which mano is closely related, cp. our E. expressions of touch as denoting rational, abstract
processes: warm & cold used figuratively; to grasp anything; terror -- stricken; deeply moved feeling>Lat.
palpare to palpitate, etc.). We might say of the mind "sensing," that manas "senses" (as a refined sense of
touch) the "sensibility" (dhamma) of the objects, or as Cpd. 183 expresses it "cognizable objects." See also
k!ya II.; and phassa. -- 2. In Buddhist Psychological Logic the concept mano is often more definitely
circumscribed by the addition of the terms (man -- ) !yatana, (man -- )indriya and (mano -- )dh!tu, which
are practically all the same as mano (and its objective correspondent dhamm!). Cp. also below No. 3. The
additional terms try to give it the rank of a category of thought. On mano -- dh!tu and m -- !yatana see also