mano 1 · mano padūseyya · mano 2
(from taken by mana in compounds)
Mano and Mana(s) (neuter) [Vedic manaḥ, see etymology under maññati] I. Declension. Like all other nouns of old s-stems mano has partly retained the s forms (cf. cetaḥ > ceto) and partly follows the a-declension. The form mano is found throughout in compounds as mano°, the other mana at the end of compounds as °mana. From stem manas an adjective manasa is formed and the derived mānasa and manassa (—°). — nominative mano frequent; and manaṃ Dhp 96, accusative mano Snp 270, 388; Pj II 11, and frequent; also manaṃ Snp 659 = A II 3; V 171 = Nett 132; Snp 678; Cp I 8, 5; Vism 466; genitive dative manaso Snp 470, 967; Dhp 390 (manaso piya); Pv II 1 11 (manaso piya = manasā piya Pv-a 71); instrumental manasā Snp 330, 365, 834 (m. cintayanto), 1030; M III 179; Dhp 1; Pv II 9 7 (m. pi cetaye); also manena Dhp-a I 42; As 72; ablative manato S IV 65; Dhp-a I 23; Vism 466; locative manasmiṃ S IV 65; manamhi Vism 466; also mane Dhp-a I 23, and manasi (see this in combination 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; Snp 77, 424, 829, 873; Dhp 116, 300; Saddh 369. 1. Mano represents the intellectual functioning of consciousness, while viñnāṇa represents the field of sense and sense-reaction ("perception"), and citta the subjective aspect of consciousness (cf. Mrs. Rh.D. Buddhist Psychology page 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 āyatanāni or relations of subject and object, the ajjhattikāni and the bāhirāni: see āyatana 3). These are: (1) cakkhu (eye) which deals with the sight of form (rūpa); (2) sota (ear) dealing with the hearing of sound (sadda); (3) ghāna (nose) with the smelling of smells (gandha); (4) jivhā (tongue), with the tasting of tastes (rasa); (5) kāya (touch), with the touching of tangible objects (phoṭṭhabba); (6) mano, with the sensing (viññāya) of rational objects or cognisables (dhamma). Thus it is the sensus communis (Mrs. Rh.D. Buddhist Psychology 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 dhammā, the subjective dh. Dhamma in this sense is the rationality or lawfullness 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 Pāli Dhamma page 80-82, pointing out the substitution of vatthu for dhamma at Kv 126 f. 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 vijānāti, used of manas, is also used of the 5th sense, that of touch (to which mano is closely related, cf. our English expressions of touch as denoting rational, abstract processes: warm and cold used figuratively; to grasp anything; terror-stricken; deeply moved feeling cf. Latin 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 kāya II.; and phassa. 2. In Buddhist psychological logic the concept mano is often more definitely circumscribed by the addition of the terms (man-)āyatana, (man-)indriya and (mano-)dhātu, which are practically all the same as mano (and its objective correspondent dhammā). Cf. also below No. 3. The additional terms try to give it the rank of a category of thought. On mano-dhātu and m-āyatana see also the discourse by S.Z. Aung. Cpd. 256-59, with Mrs. Rh.D.'s apt remarks on page 259. — The position of manas among the 6 āyatanas (or indriyas) is one of control over the other 5 (pure and simple senses). This is expressed e.g. at M I 295 (commented on at As 72) and S V 217 (mano nesaṃ gocara-visayaṃ paccanubhoti: mano enjoys the function-spheres of the other senses; cf. Geiger, Pāli Dhamma 81; as in the Sāṅkhya: Garbe, Sāṅkhya Philosophie 252 f. ). Cf. Vin I 36; "ettha ca te mano na ramittha rūpesu 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 2 I and on relative to viññāṇa and citta see citta 2 IV. 2b. In the more popular opinion and general phraseology however manas is almost synonymous with citta as opposed to body, cittaṃ iti pi mano iti pi S II 94. So in the triad "thought (i.e. intention) speech and action" manas interchanges with citta: see kāya III — The formula runs kāyena vācāya manasā, e.g. M III 178 (sucaritaṃ caritvā); Dhp 391 (n'atthi dukkaṭaṃ), cf. Dhp 96; santaṃ tassa manaṃ, santā vācā ca kamma ca. Besides with citta: kāyena vācāya uda cetasā S I 93, 102; A I 63. rakkhitena k. vācāya cittena S II 231; IV 112. — It is further combined with citta in the scholastic (popular) definition of manas, found in identical words at all commentary {467} passages: {521} "mano" is "cittaṃ mano mānasaṃ hadayaṃ, paṇḍaraṃ, man-āyatanaṃ ... mano-viññāna-dhātu" (mind sensibility). Thus e.g. at Nidd I 3 (for mano), 176 (the same); Nidd II §494 (which however leaves out cittaṃ in exegesis of Snp 1142, 1413, but has it in No. 495 in exegesis of Snp 1039); Dhs 6 (in definition of citta), 17 (of man-indriyaṃ), 65 (of man-āyatanaṃ), 68 (of mano-viññāṇa-dhātu). The close relation between the two appears further from their combination in the formula of the ādesanā-pāṭihāriyaṃ (wonder of manifestation, i.e. the discovery of other peoples' thoughts and intentions), viz. evam pi te mano ittham pi te mano iti pi te cittaṃ: "so and so is in your mind ... so and so are your emotions"; D I 213 = III 103 = A I 170. — At S I 53 both are mutually influenced in their state of unsteadiness and fear: niccaṃ utrastaṃ idaṃ cittaṃ (heart), niccaṃ ubbiggaṃ idaṃ mano (mind). The same relation (citta as instrument or manifestation of mano) is evident from Ja I 36, where the passage runs: sīho cittaṃ pasādesi. Satthā tassa manaṃ oloketva vyākāsi ... At Pv-a 264 mano (of Pv IV 7 1 ) is explained by cittaṃ; pīti mano of Snp 766 (glad of heart) explained at Pj II 512 by santuṭṭha-citto; Nibbānamanaso of Snp 942 at Pj II 567 by Nibbāna-ninna-citto. In the phrase yathā-manena "from his heart," i.e. sincerely, voluntarily Dhp-a I 42, mano clearly acts as citta. 4. phrases: manaṃ uppādeti to make up one's mind, to resolve Dhp-a II 140 (cf. citt'-uppāda); manaṃ karoti: (a) to fix one's mind upon, to give thought to, find pleasure or to delight in (locative) Ja IV 223 (rūpe na manaṃ kare = itthi-rūpe nimittaṃ na gaṇheyyāsi commentary. Cf. the similar and usual manasi-karoti in same sense); VI 45 (passive gīte karute mano); (b) to make up one's mind Dhp-a II 87; manaṃ gaṇhāti to "take the mind," take the fancy, to please, to win approval Ja IV 132; Dhp-a II 48. III. °mana: dhamm-uddhacca-viggahita° A II 157 (read °mano for °manā); saṅkiliṭṭha-manā narā Thig 344; atta° (q.v.) pleased; gedhita° greedy Pv II 8 2 ; dum° depressed in mind, sad or sick at heart D II 148; S I 103; Vin I 21; A II 59, 61, 198; Thig 484; Ja I 189; opposite sumana elated, joyful Pv II 9 48 (= somanassajāta Pv-a 132); pīti° glad or joyful of heart Snp 766 (explained by tuṭṭha-mano, haṭṭha-mano, atta-mano etc. at Nidd I 3; by santuṭṭha-citto at Pj II 512). IV. manasi-karoti (etc.) to fix the mind intently, to bear in mind, take to heart, ponder, think upon, consider, recognise. 1. (verb) present 1st plural °karoma Vin I 103; imperative 2nd singular °karohi, often in formula "suṇāhi sādhukaṃ m.-k." "harken and pay attention" D I 124, 157, 249; cf. M I 7; A I 227; plural 2nd °karotha A I 171; D I 214 (+ vitakketha); potential °kareyyātha D I 90 (taṃ atthaṃ sādhukaṃ m.-k.); present participle °karonto As 207; gerund °katvā A II 116 (aṭṭhikatvā + ... ohitasoto suṇāti); Pv III 2 5 (a° = anāvajjetvā Pv-a 181); Vv-a 87, 92; Pv-a 62; gerundive °kātabba Vism 244, 278; As 205; preterit manas-ākāsi M II 61; 2nd plural (prohibitive) (mā) manasākattha D I 214; A I 171. passive manasi-karīyati Vism 284. 2. (noun) manasikāra attention, pondering, fixed thought (cf. Cpd. 12, 28, 40, 282) D III 104, 108 f., 112, 227 (yoniso), 273 (ayoniso); M I 296; S II 3 (cetanā phasso m.); IV 297 (sabba-nimittānaṃ a° inattention to all outward signs of allurement); Nidd I 501 (ayoniso); Vibh 320, 325, 373 (yoniso), 425; Vism 241 (paṭikūla°); Vibh-a 148 (ayoniso), 248 f. (as regards the 32 ākāras), 251 (paṭikkūla°), 255 (nātisīghato etc.), 270 (ayoniso), 500; Dhp-a II 87 (paṭikkula°); As 133. — sammā manasikāraṃ anvāya by careful pondering D I 13, 18. As adjective (thoughtful) at Thig-a 273. — The definition of m. at Vism 466 runs as follows: "kiriyā-kāro, manamhi kāro m. purima-manato visadisaṃ manaṃ karotī ti pi m. Svāyaṃ: ārammaṇa-paṭipādako vīthi-paṭipādako javana-p.° ti ti-ppakāro." — Compounds: -kusalatā proficiency in attention D III 211; -kosalla the same Vibh-a 56 (in detail), 224, 226 f.; Vism 241 (tenfold), 243 (the same, viz. anupubbato, nātisīghato, nātisāṇikato etc.); Pv-a 63 (yoniso°); -vidhāna arrangement of attention Vibh-a 69, 71; -vidhi rule or form of attention Vism 278 (eightfold, viz. gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakhaṇā, vivaṭṭanā, pārisuddhi, tesañ ca paṭipassanā ti). The composition form of manas is mano°, except before vowels, when man' takes its place (as man-āyatana Vibh-a 46 f. ). -aṅgaṇa (man°) sphere of ideation ( BMPE 58) D III 243, 280 and passim ; -āvajjana representative cognition: Cpd. 59; -indriya (man°) mind-faculty, category of mind, faculty of ideation (cf. BMPE 17; Cpd. pages 183, 184) D I 70 (with other senses cakkh'-undriyaṃ etc.) III 226, and passim ; -kamma work of the mind, mental action, associated with kāya-kamma (bodily action) and vacī° (vocal action) A I 32, 104; Pp 41; Dhs 981 (where omitted in text); -java [cf. Vedic manojava] swift as thought Vv 63 29 ; Pv-a 216 (assājāniya); -daṇḍa "mind-punishment" (?) corresponding to kāya° and vacī-daṇḍa, M I 372 f. (Neumann, M.S. "Streich in Gedanken"); -duccarita sin of the mind or thoughts Dhp 233; Nidd I 386; Pp 60; -dosa blemish of mind A I 112; -dvāra door of the mind, threshold of consciousness Vibh-a 41; As 425, cf. BMPE 3 (2nd ed., page 2); Cpd. 10; -dhātu element of apprehension, the ideational faculty (cf. BMPE 129, 2nd ed., page 119, 120; and 2nd ed., pages lxxxv f. ) Dhs 457 f.; Vibh 14, 71, 87 f., 144, 302; Vism 488; Vibh-a 80, 81, 239 (physiological foundation), 405; As 263, 425; Pj I 53; -padosa anger in mind, ill-will D III 72; M I 377; Snp 702; Ja IV 29; Dhs 1060 (cf. As 367: manaṃ padussayamāno uppajjatī ti, i.e. to set one's heart at anger); -padosika (adjective) debauched in mind (by envy and ill-will), name of a class of gods D I 20; Vibh-a 498, 519. Cf. Kirfel, Kosmographie der Inder , page 193 and Kern ( Toev. I 163), slightly different: from looking at each other too long; -pasāda tranquillity of the mind, devotional feeling (towards the Buddha) Dhp-a I 28; -pubbaṅgama directed by mind, dominated by thought (see pubba 2 ) Dhp 1, 2; cf. Dhp-a I 21, 35; -bhāvanīya of right mind-culture, self-composed S III 1; M III 261; Vv 34 13 (cf. Vv-a 152: mana-vaḍḍhanaka); Miln 129. Kern, Toev. I 163 translates "to be kept in mind with honour"; -mattaka , in phrase mana-mattakena (adverb) "by mere mind," consisting of mind only, i.e. memorial, as a matter of mind Ja IV 228; -maya made of mind, consisting of mind, i.e. formed by the magic power of the mind, magically formed, explained at Vism 405 as "adhiṭṭhāna-manena nimmitattā m."; at Sv I 120 as "jhāna-manena nibbatta"; at Dhp-a I 23 as "manato nipphanna"; at Vv-a 10 as "bāhirena paccayena vinā manasā va nibbatta." — Dhp 1, 2; Ja VI 265 (manomayaṃ sindhavaṃ abhiruyha); Saddh 259; as quality of iddhi: Vism 379, 406. — Sometimes a body of this matter can be created by great holiness or knowledge; human beings or gods may be endowed with this power D I 17 (+ pītibhakkha, of the Ābhassaras), 34 (attā dibbo rūpī m. sabbaṅga-paccaṅgī etc.), 77 (the same), 186 (the same); Vin II 185 (Koliya-putto kālaṃ kato aññataraṃ mano-mayaṃ kāyaṃ upapanno); M I 410 (devā rūpino m.); S IV 71; A I 24; III 122, 192; IV 235; V 60; -ratha desired object (literal what pleases the mind), wish Vism 506 (°vighāta + icchā-vighāta); °ṃ pūreti to fulfil one's wish Mhv 8, 27 (puṇṇa-sabbamanoratha). Manoratha-pūraṇī (feminine) "the wish fulfiller" is the name of the commentary on the Aṅguttara Nikāya; -rama pleasing to the mind, lovely, delightful Snp 50, 337, 1013; Dhp 58; Pv II 9 58 (phoṭṭhabba), Mhv 18, 48; Vv-a 340; -viññāṇa representative cognition, rationality Vism 489; Vibh-a 150 (twenty-two-fold); As 304, cf. BMPE 157, note 5; -dhātu (element of) representative intellection, mind cognition, the 6th of the viññāṇa-dhātus or series of cognitional elements corresponding to and based on the 12 simple dhātus, which are the external and internal sense-relations (= āyatanāni) Dhs 58; Vibh 14, 71, 87, 89, 144, 176 and passim . See also above II. 3 and discussions at BMPE 132, note 1, and {522} introduction page 53 f.; Cpd. 1232, 184; -viññeyya to be comprehended by the mind (cf. D.B. II 281 n.) D II 281; M III 55, 57; Ja IV 195; -vitakka a thought (of mind) S I 207 = Snp 270 (mano is in commentary on this passage explained as "kusala-citta" {468} Pj II 303); -sañcetanāhāra "nutriment of representative cogitation" ( BMPE 28) S II 11, 13, 99; Dhs 72; Vism 341; -satta "with mind attached," name of certain gods, among whom are reborn those who died with minds absorbed in some attachment M I 376; -samācāra conduct, observance, habit of thought or mind (associated with kāya° and vacī°) M II 114; III 45, 49; -silā (cf. Sanskrit manaḥ-śila) red arsenic, often used as a powder for dying and other purposes; the red colour is frequently found in later (commentary) literature, e.g. Ja V 416 (+ haritāla yellow ointment); Vism 485; Dhp-a IV 113 (the same as cuṇṇa); Thig-a 70 (Ap verse 20); Mhv 29, 12; Pj II 59 (°piṇḍa in simile); Dhp-a II 43 (°rasa); Vv-a 288 (°cuṇṇa-piñjara-vaṇṇa, of ripe mango fruit); Pv-a 274 (°vaṇṇāni ambaphalāni); -tala a flat rock, platform (= silātala) Pj II 93, 104; as the platform on which the seat of the Buddha is placed and whence he sends forth the lion's roar: Ja II 219; VI 399; Vv-a 217; as a district of the Himavant: Ja VI 432; Pj II 358; -hara charming, captivating, beautiful Mhv 18, 49; name of a special gem (the wishing gem?) Miln 118, 354.
(mana 的【合】的詞形) ~kamma,【中】 意業。~java,【形】 如心意一般地迅速。~duccarita,【中】 惡意。~dvāra,【中】 意門。~dhātu,【陰】 （十八界的）意界。~padosa,【陽】 惡意。~pasāda,【陽】 信仰的心意。~pubbaṅgama,【形】 心意所領導的。~maya,【形】 心造的。~ratha,【陽】 心願。~rama,【形】 令人愉快的。~viññāṇa,【中】 意識。~viññeyya,【形】 由心意去瞭解的。~vitakka,【陽】 心思。~hara,【形】 迷人的。
(masc, masc, in comps, mano group, from manas) mind; mental mind, consciousness Construction: √man + o
(idiom, idiom, masc + pr) has ill-will; gets angry [lit.] causes to spoil the mind
(masc, masc acc sg of manas, mano group) mind; mentality (object) Construction: √man + as + o manas + o