The Pali Text Society's Pali-English dictionary - Tuninst.net

Manute 144 Mano
Manute [Med. form of mannati] to think, discern, understand
DhsA 123,
Manussa [fr. manus, cp. Vedic manujya. Connected
etym. with Goth, manna = man] a human being, man.
The popular etym. connects m. with Manu(s), the
apacca ti
ancestor of men, e. g. KhA 123 : ".Manuno
manussa, porana pana bhananti ' mana-ussannataya
manussa '
; te Jambudipaka, Aparagoyanika, Uttarakuruka,
Pubbavidehaka ti catubbidha." Similarly
with the other view of connecting it with " mind "
VvA 18: " manassa ussannataya manussa" etc. Cp.
also VvA 23, where manussa-nerayika, °peta. °tiracchana
are distinguished. — Sn 75, 307, 333 sq., 611 sq. ;
Dh 85, 188, 195 sq., 321 ; Nd' 97 (as gati), 340, 484
("phassa of Sn 964) ; Vism 312 ; VbhA 455 (var. clans) ;
DhA 1.364. —amanussa not human, a deva, a ghost,
a spirit; in cpds. "haunted." ilke "kantara J 1.395,
"tthana Vv 84^ (cp. VvA 334 where expl"') ; °sadda DhA
1.315. See also separately amanussa.
-attabhava human existence PvA 71, 87, 122. -itthi
a human woman PvA 48, 154. -inda lord of men S
1.69 ; Mhvs 19, 33. -khadaka man eater, cannibal
(usually appl'^ to Yakkhas) VbhA ^51. -deva (a) " god
of men," i. e. king Pv 11. S'^ ; (b) men & gods (?) VvA 32 i
(Hardy, in note takes it as " gods of men," i. e. brahmana).
-dhamma condition of man, human state
VvA 24. See also uttari-manussa dhamma. -bhiita as
a human, in human form Pv i.ii^; 11. i'". -loka the
world of men Sn 683.
Manussatta (nt.) [abstr. fr, manussa] human existence,
state of men It 19; Vv 34'*; SnA 48, 51 ; Sdhpa? sq.
Manussika (adj.) [fr. manussa] see under a".
Manesika (f) [mano+esika^] "mind-searching." i. e.
guessing the thoughts of others, mind-reading ; a
practice forbidden to bhikkhus D 1.7 ( = m. nama
manasa cintita-janana-kila DA 1.86); Vin 11. lo.
Mano & Mana(s) (nt.) [Vedic manah, see etym. under
maniiati] 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. manasa
& manassa (-°). — nom. mano freq. ; & manag Dh 96 ;
ace. mano Sn 270, 388 ; SnA 11, and freq. ; also manai)
Sn 659 = A 11.3; v.i7i=Nett 132; Sn 678; Cp i.S^
390
Vism 466 ; gen. dat. manaso Sn ; 470, 967 Dh
(manaso piya) ; Pv 11. i^' (manaso piya = manasa piya
PvA 71) ; instr. manasa Sn 330, 365, 834 (m. cintayanto),
1030; M III. 179; Dh I ; Pv 11.9' (m. pi cetaye) ; also
manena DhA 1.42 ; DhsA 72 ; abl. manato S iv.65 ;
DhA 1.23 ; Vism 466 ; loc. manasmig S iv.65 ; manamhi
Vism 466 ; also mane DhA 1.23, & manasi (see this
—• in comp" manasi karoti, below). II. Meaning : mind,
thought D Iii.q6, 102, 206, 226, 244, 269, 281 ; S 1.16,
172 ; 11.94 ' ^I m-55 ' A ni.4?t3 ; v.171 ; Sn 77, 424, 829.
873 ; Dh 1 16, 300 ; Sdhp 369. — i. Mano represents the
intellectual functioning of consciousness, while viiinana
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 rationahty
(reasonableness, dhamma) of the phenomena, as our
eye is adapted to the visibUity of the latter. Thus it
ranges as the 6"" sense in the classification of the senses
and their respective spheres (the ayatanani or relation^
of subject and object, the ajjhattikani & the bahirani
see ayatana 3). These are: (i) cakkhu (eye) which
deals with the sight of form (rupa) ; (2) sola (ear)
deaUng with the hearing of sound (sadda) ; (3) ghana
(nose) with the smelUng of smells (gandha) ; (4 jivha
)
(tongue), with the tasting of tastes (rasa) ; (5) kaya
(touch),
thabba) ;
with the touching of tangible objects (phot-
(6) mano, with the sensing (viiinaya) 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 dhamma,
the subjective dh. Dhamma in this sense is the
rationality or lawfulness of the Universe (see dhamma
B. i). 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 vijanati,
used of manas, is also used of the 5"' 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 ; texxoT-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
kaya II. ; and phassa. — 2. In Buddhist Psychological
Logic the concept mano is often more definitely circumscribed
by the addition of the terms (raan-)ayatana,
(man-)indriya and (mano-)dhatu, which are practically
all the same as mano (and its objective correspondent
dhamma). Cp. also below No. 3. The additional
terms try to give it the rank of a category of thought.
On mano-dhatu and m-ayatana see also the discourse
by S. Z. Aung. Cpd. 256-59. with Mrs. Rh. D.'s apt
remarks on p. 259. — The position of manas among the
6 ayatanas (or indriyas) is one of control over the other
5 (pure and simple senses). This is expressed e. g. at
M 1.295 (commented on at DhsA 72) and S v.217 (mano
nesar) gocara-visayag paccanubhoti : mano enjoys the
function-spheres of the other senses ; cp. Geiger,
Dhamma 81; as in the Sankhya : Garbe, Sankhya
Philosophic 252 sq.). Cp. Vin 1.36 ; " ettha ca te mano
na ramittha rupesu saddesu atho rasesu." — 3. As
regards the relation of manas to citta, it may be stated,
that citta is more substantial (as indicated by translation
" heart "). more elemental as the seat of emotion,
whereas manas is the finer element, a subtler feeling or
thinking as such. See also citta^ I., and on rel. to
viiinana & citta see citta^ IV. 2''. In the more popular
opinion and general phraseology however manas is
almost synonymous with citta as opposed to body,
cittag iti pi mano iti pis 11.94. So in the triad " thought
(i. e. intention) speech and action " manas interchanges
with citta: see kaya III. — The formula runs kayena
vacaya manasa, e. g. M 111.178 (sucaritag caritva)
Dh 391 (natthi dukkatag), cp. Dh 96: santag tassa
manag. santa vaca ca kamma ca. Besides with citta:
kayena vacaya uda cetasa S 1.93, 102 ; A 1.63. rakkhi-
iv.112. — It is further
tena k. vacaya cittena S 11.231 ;
comb"" with citta in the scholastic (popular) definition
of manas, found in identical words at all Cy. passages