Page 582 - Pali English Dictionary.

Manussa Mano & Mana(s)

-attabhāva human existence PvA 71, 87, 122. -itthi sides are an inseparable unity: the mind fits the world as the
a human woman PvA 48, 154. -inda lord of men S i.69; eye fits the light, or in other words: mano is the counterpart
Mhvs 19, 33. -khādaka man eater, cannibal (usually appl d of dhammā, the subjective dh. Dhamma in this sense is the
to Yakkhas) VbhA 451. -deva (a) "god of men," i. e. king Pv rationality or lawfulness of the Universe (see dhamma B. 1),
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ii.8 ; (b) men & gods (?) VvA 321 (Hardy, in note takes it as Cosmic Order, Natural Law. It may even be taken quite gener-
"gods of men," i. e. brāhmaṇā). -dhamma condition of man, ally as the "empirical. world" (as Geiger, e. g. interprets it in
human state VvA 24. See also uttari — manussa dhamma. his Pali Dhamma p. 80 — 82, pointing out the substitution of
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2
-bhūta as a human, in human form Pv i.11 ; ii.1 . -loka the vatthu for dhamma at Kvu 126 sq. i. e. the material world), as
world of men Sn 683. the world of "things," of phenomena in general without spec-
ification as regards sound, sight, smell, etc. — Dhamma as
Manussatta (nt.) [abstr. fr, manussa] human existence, state of
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men It 19; Vv 34 ; SnA 48, 51; Sdhp 17 sq. counterpart of mano is rather an abstract (pluralistic) repre-
sentation of the world, i. e. the phenomena as such with a
Manussika (adj.) [fr. manussa] see under a°.
certain inherent rationality; manas is the receiver of these phe-
2
Manesikā (f.) [mano+esikā ] "mind — searching," i. e. guessing nomena in their abstract meaning, it is the abstract sense, so to
the thoughts of others, mind — reading; a practice forbidden speak. Of course, to explain manas and its function one has to
to bhikkhus D i.7 (=m. nāma manasā cintita — jānana — kīḷā resort to terms of materiality, and thus it happens that the term
th
DA i.86); Vin ii.10. vijānāti, used of manas, is also used of the 5 sense, that of
touch (to which mano is closely related, cp. our E. expressions
Mano & Mana(s) (nt.) [Vedic manaḥ, see etym. under maññati]
of touch as denoting rational, abstract processes: warm & cold
I. Declension. Like all other nouns of old s — stems mano
used figuratively; to grasp anything; terror — stricken; deeply
has partly retained the s forms (cp. cetah>ceto) & partly fol-
moved feeling>Lat. palpare to palpitate, etc.). We might say
lows the a — declension. The form mano is found through-
of the mind "sensing," that manas "senses" (as a refined sense
out in cpds. as mano°, the other mana at the end of cpds.
of touch) the "sensibility" (dhamma) of the objects, or as Cpd.
as °mana. From stem manas an adj. manasa is formed and
183 expresses it "cognizable objects." See also kāya II.; and
the der. mānasa & manassa (—°). — nom. mano freq.; &
phassa. — 2. In Buddhist Psychological Logic the concept
manaṁ Dh 96, acc. mano Sn 270, 388; SnA 11, and freq.;
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also manaṁ Sn 659=A ii.3; v.171=Nett 132; Sn 678; Cp i.8 ; mano is often more definitely circumscribed by the addition
of the terms (man — )āyatana, (man — )indriya and (mano
Vism 466; gen. dat. manaso Sn 470, 967; Dh 390 (man-
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aso piya); Pv ii.1 (manaso piya=manasā piya PvA 71); instr. — )dhātu, which are practically all the same as mano (and its
objective correspondent dhammā). Cp. also below No. 3. The
manasā Sn 330, 365, 834 (m. cintayanto), 1030; M iii.179;
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Dh 1; Pv ii.9 (m. pi cetaye); also manena DhA i.42; DhsA additional terms try to give it the rank of a category of thought.
On mano — dhātu and m — āyatana see also the discourse by
72; abl. manato S iv.65; DhA i.23; Vism 466; loc. man-
S. Z. Aung. Cpd. 256 — 59, with Mrs. Rh. D.'s apt remarks
asmiṁ S iv.65; manamhi Vism 466; also mane DhA i.23,
n
& manasi (see this in comp manasi karoti, below). — II. on p. 259. — The position of manas among the 6 āyatanas (or
indriyas) is one of control over the other 5 (pure and simple
Meaning: mind, thought D iii.96, 102, 206, 226, 244, 269,
senses). This is expressed e. g. at M i.295 (commented on at
281; S i.16, 172; ii.94; M iii.55; A iii.443; v.171; Sn 77, 424,
DhsA 72) and S v.217 (mano nesaṁ gocara — visayaṁ pac-
829, 873; Dh 116, 300; Sdhp 369. — 1. Mano represents the
intellectual functioning of consciousness, while viñnāṇa rep- canubhoti: mano enjoys the function — spheres of the other
resents the field of sense and sense — reaction ("perception"), senses; cp. Geiger, Dhamma 81; as in the Sānkhya: Garbe,
and citta the subjective aspect of consciousness (cp. Mrs. Rh. Sānkhya Philosophie 252 sq.). Cp. Vin i.36; "ettha ca te mano
D. Buddhist Psychology p. 19) — The rendering with "mind" na ramittha rūpesu saddesu atho rasesu." — 3. As regards the
relation of manas to citta, it may be stated, that citta is more
covers most of the connotation; sometimes it may be translated
substantial (as indicated by translation "heart"), more elemen-
"thought." As "mind" it embodies the rational faculty of man,
tal as the seat of emotion, whereas manas is the finer element,
which, as the subjective side in our relation to the objective
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a subtler feeling or thinking as such. See also citta I., and
world, may be regarded as a special sense, acting on the world,
b
2
on rel. to viññāṇa & citta see citta IV. 2 . In the more popu-
a sense adapted to the rationality (reasonableness, dhamma) of
lar opinion and general phraseology however manas is almost
the phenomena, as our eye is adapted to the visibility of the
th
latter. Thus it ranges as the 6 sense in the classification of synonymous with citta as opposed to body, cittaṁ iti pi mano
iti pi S ii.94. So in the triad "thought (i. e. intention) speech
the senses and their respective spheres (the āyatanāni or re-
and action" manas interchanges with citta: see kāya III. — The
lations of subject and object, the ajjhattikāni & the bāhirāni:
formula runs kāyena vācāya manasā, e. g. M iii.178 (sucar-
see āyatana 3). These are: (1) cakkhu (eye) which deals with
itaṁ caritvā); Dh 391 (natthi dukkaṭaṁ), cp. Dh 96; santaṁ
the sight of form (rūpa); (2) sota (ear) dealing with the hear-
tassa manaṁ, santā vācā ca kamma ca. Besides with citta:
ing of sound (sadda); (3) ghāna (nose) with the smelling of
kāyena vācāya uda cetasā S i.93, 102; A i.63. rakkhitena k.
smells (gandha); (4) jivhā (tongue), with the tasting of tastes d
vācāya cittena S ii.231; iv.112. — It is further comb with
(rasa); (5) kāya (touch), with the touching of tangible objects
citta in the scholastic (popular) definition of manas, found in
(phoṭṭhabba); (6) mano, with the sensing (viññāya) of ratio-
identical words at all Cy. passages: "mano" is "cittaṁ mano
nal objects or cognisables (dhamma). Thus it is the sensus
mānasaṁ hadayaṁ, paṇḍaraṁ, man — āyatanaṁ... mano —
communis (Mrs. Rh. D. Buddh. Psych. 140, 163) which
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viññāna — dhātu" (mind sensibility). Thus e. g. at Nd 3
recognises the world as a "mundus sensibilis" (dhamma). Both
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(for mano), 176 (id.); Nd 494 (which however leaves out cit-
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