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パーリ語辞典 水野弘元著
mano:,manas n.[Sk.manaḥ] 意,心.nom.acc.mano,manaṃ; dat.gen.manaso; instr.manasā,manena; abl.manato; loc.manasmiṃ,manamhi,mane,manasi.-āvajjana.-dvārāvajjana 意門転向.-kamma 意業.-kasāva 意濁.-daṇḍa 意罰.-duccarita 意悪行.-dosa 意過失.-dvāra 意門.-dhātu 意界.-padūsika,-padosika 意乱,意憤.-padosa 瞋意,悪意.-pubbaṅgama意を先導とす.-bhāvanā 意修習.-bhāvanīya 意修習すベき.-maya 意所成,意生の.-maya-kāya 意所生身.-mayāiddhi 意所成神変.-mānasa 意図.-moneyya 意寂黙.-ratha 意欲.-rama 適意の,快意の,喜ばしき.-viññāṇa 意識.-viññāṇadhātu 意識界.-vññeyya 意所識の.-vitakka 心の想.-sañcetanāhāra 意思食.-satta 意着の.-samācāra 意正行,意行.-samphassa 意触.-silā 砒石,雄黄.-silikā 雄黃.-sucarita 意妙行.-soceyya 意浄.-hara 美しき宝石,宝珠.
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Mano,(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。(p250)
《巴漢詞典》明法尊者增訂
Mano,(mana 的【合】的詞形) manokamma,【中】意業。manojava,【形】如心意一般地迅速。manoduccarita,【中】惡意。manodvāra,【中】意門。manodhātu,【陰】(十八界的)意界。manopadosa,【陽】惡意。manopasāda,【陽】信仰的心意。manopubbaṅgama,【形】心意所領導的。manomaya,【形】心造的((AA.1.14.):manomayanti manena nibbattitaṁ.(心意所生:已於心產生。))。manoratha,【陽】心願。manorama,【形】令人愉快的。manoviññāṇa,【中】意識。manoviññeyya,【形】由心意去瞭解的。manovitakka,【陽】心思。manohara,【形】迷人的。manomayaṁ kāyaṁ﹐意生天。“kaṁ pana tvaṁ,Udāyi,manomayaṁ kāyaṁ paccesī”ti? “Ye te,bhante,devā arūpino saññāmayā”ti.(世尊向烏陀夷說:)「烏陀夷!你以爲意生天是什麼?」(烏陀夷答:)「大德!他們是想所成就之無色諸天。」
四念住課程開示集要巴利語字彙(葛印卡)
mano: 意
Buddhist Dictionary by NYANATILOKA MAHATHERA
mano:'mind',is in the Abhidhamma used as synonym of viññāṇa (consciousness) and citta (state of consciousness,mind).According to the Com.to Vis.M.,it sometimes means sub-consciousness (s.bhavaṅga-sota).
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
mano:(from taken by mana in cpds.) manokamma :[nt.] mental action.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Mano,& Mana(s) (nt.) [Vedic manaḥ,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.mānasa & manassa (-°).-- Nom.mano freq.; & manaṁ Dh.96,Acc.mano Sn.270,388; SnA 11,and freq.; also manaṁ 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=manasā piya PvA.71); Instr.manasā 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.manasmiṁ 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 viñnāṇa 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 āyatanāni or relations of subject and object,the ajjhattikāni & 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.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 dhammā,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 vijānāti,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 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).Cp.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 p.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 DhsA.72) and S.V,217 (mano nesaṁ gocara-visayaṁ paccanubhoti:mano enjoys the function-spheres of the other senses; cp.Geiger,Dhamma 81; as in the Sāṅkhya:Garbe,Sāṅkhya Philosophie 252 sq.).Cp.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 citta2 I.,and on rel.to viññāṇa & citta see citta2 IV.2b.In the more popular opinion and general phraseology however manas is almost 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 and action” manas interchanges with citta:see kāya III,-- The formula runs kāyena vācāya manasā,e.g.M.III,178 (sucaritaṁ caritvā); Dh.391 (natthi dukkaṭaṁ),cp.Dh.96; santaṁ tassa manaṁ,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 combd with citta in the scholastic (popular) definition of manas,found in identical words at all Cy.passages:“mano” is “cittaṁ mano mānasaṁ hadayaṁ,paṇḍaraṁ,man-āyatanaṁ ...mano-viññāna-dhātu” (mind sensibility).Thus e.g.at Nd1 3 (for mano),176 (id.); Nd2 494 (which however leaves out cittaṁ in exegesis of Sn.1142,1413,but has it in No.495 in exegesis of Sn.1039); Dhs.6 (in defn of citta),17 (of man’indriyaṁ),65 (of man-āyatanaṁ),68 (of mano-viññṇa-dhātu).‹-› The close relation between the two appears further from their combn in the formula of the ādesanā-pāṭihāriyaṁ (wonder of manifestation,i.e.the discovery of other peoples’thoughts & intentions),viz.evam pi te mano ittham pi te mano iti pi te cittaṁ: “so & so is in your mind ...so & 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:niccaṁ utrastaṁ idaṁ cittaṁ (heart),niccaṁ ubbiggaṁ idaṁ mano (mind).The same relation (citta as instrument or manifestation of mano) is evident from J.I,36,where the passage runs:sīho cittaṁ pasādesi.Satthā tassa manaṁ oloketva vyākāsi ...At PvA.264 mano (of Pv IV.71) is expld by cittaṁ; pīti mano of Sn.766 (glad of heart) expld at SnA 512 by santuṭṭha-citto; nibbānamanaso of Sn.942 at SnA 567 by nibbāna-ninna-citto.In the phrase yathā-manena “from his heart,” i.e.sincerely,voluntarily DhA.I,42,mano clearly acts as citta.-- 4.Phrases:manaṁ uppādeti to make up one’s mind,to resolve DhA.II,140 (cp.citt’uppāda); manaṁ karoti: (a) to fix one’s mind upon,to give thought to,find pleasure or to delight in (Loc.) J.IV,223 (rūpe na manaṁ kare=itthi-rūpe nimittaṁ na gaṇheyyāsi C.Cp.the similar & usual manasi-karoti in same sense); VI,45 (Pass.gīte karute mano); (b) to make up one’s mind DhA.II,87; manaṁ gaṁhāti to “take the mind,” take the fancy,to please,to win approval J.IV,132; DhA.II,48.-- III,°mana: dhamm-uddhacca-viggahita° A.II,157 (read °mano for °manā); saṁkiliṭṭha-manā narā Th.2,344; atta° pleased; gedhita° greedy Pv.II,82dum° depressed in mind,sad or sick at heart D.II,148; S.I,103; Vin.I,21; A.II,59,61,198; Th.2,484; J.I,189; opp.sumana elated,joyful Pv.II,948 (=somanassajāta PvA.132); pīti° glad or joyful of heart Sn.766 (expld by tuṭṭha-mano,haṭṭha-mano,attamano etc.at Nd1 3; by santuṭṭha-citto at SnA 512).-- IV.manasi-karoti (etc.) to fix the mind intently,to bear in mind,take to heart,ponder,think upon,consider,recognise.-- 1.(v.) pres.1st pl.°karoma Vin.I,103; imper.2nd sg.°karohi,often in formula “suṇāhi sādhukaṁ m.-k.” “harken and pay attention” D.I,124,157,249; cp.M.I.7; A.I,227; pl.2nd °karotha A.I,171; D.I,214 (+vitakketha); Pot.°kareyyātha D.I,90 (taṁ atthaṁ sādhukaṁ k.); ppr.°karonto DhsA.207; ger.°katvā A.II,116 (aṭṭhikatvā+...ohitasoto suṇāti); Pv III,25 (a°=anāvajjetvā PvA.181); VvA.87,92; PvA.62; grd.°kātabba Vism.244,278; DhsA.205; aor.manas-âkāsi M.II,61; 2nd pl.(Prohib.) (mā) manasâkattha D.I,214; A.I,171.Pass.manasi-karīyati Vism.284.-- 2.(n.) manasikāra attention,pondering,fixed thought (cp.Cpd.12,28,40,282) D.III,104,108 sq.,112,227 (yoniso),273 (ayoniso); M.I,296; S.II,3 (cetanā phasso m.); IV,297 (sabba-nimittānaṁ a° inattention to all outward signs of allurement); Nd1 501 (ayoniso); Vbh.320,325,373 (yoniso),425; Vism.241 (paṭikūla°); VbhA.148 (ayoniso),248 sq.(as regards the 32 ākāras),251 (paṭikkūla°),255 (n’âtisīghato etc.),270 (ayoniso),500; DhA.II,87 (paṭikkula°); DhsA.133.--sammā manasikāraṁ anvāya by careful pondering D.I,13,18≈.As adj.(thoughtful) at ThA.273.-- The defn of m.at Vism.466 runs as follows:“kiriyā-kāro,manamhi kāro m.purima-manato visadisaṁ manaṁ karotī ti pi m.Svāyaṁ:ārammaṇa-paṭipādako vīthi-paṭipādako javana-p.° ti ti-ppakāro.” -- Cpds.:--kusalatā proficiency in attention D.III,211; --kosalla id.VbhA.56 (in detail),224,226 sq.; Vism.241 (tenfold),243 (id.,viz.anupubbato,nâtisīghato,nâtisāṇikato etc.); PvA.63 (yoniso°); --vidhāna arrangement of attention VbhA.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 VbhA.46 sq.).

--aṅgaṇa (man°) sphere of ideation (Dhs.trsl.§ 58) D.III,243,280 and passim.--āvajjana representative cognition:Cpd.59.--indriya (man°) mind-faculty,category of mind,faculty of ideation (cp.Dhs.trs.§ 17; Cpd.pp.183,184) D.I,70 (with other senses cakkh-undriyaṁ etc.) III,226,and passim.--kamma work of the mind,mental action,associated with kāyakamma (bodily action) and vacī° (vocal action) A.I,32,104; Pug.41; Dhs.981 (where omitted in text).--java [cp.Vedic manojava] swift as thought Vv 6329; PvA.216 (assājāniya).--daṇḍa “mind-punishment” (?) corresponding to kāya° & vacī-daṇḍa,M.I,372 sq.(Neumann,trsls “Streich in Gedanken”).--duccarita sin of the mind or thoughts Dh.233; Nd1 386; Pug.60.--dosa blemish of mind A.I,112.--dvāra door of the mind,threshold of consciousness VbhA.41; DhsA.425,cp.Dhs.trsl.3 (2p.2); Cpd.10.--dhātu element of apprehension,the ideational faculty (cp.Dhs.trsl.129,2p.119,120; and p.2lxxxv sq.) Dhs.457 sq.; Vbh.14,71,87 sq.,144,302; Vism.488; VbhA.80,81,239 (physiological foundation),405; DhsA.263,425; KhA 53.--padosa anger in mind,ill-will D.III,72; M.I,377; Sn.702; J.IV,29; Dhs.1060 (cp.DhsA.367:manaṁ padussayamāno uppajjatī ti,i.e.to set one’s heart at anger).--padosika (adj.) debauched in mind (by envy & ill-will),N.of a class of gods D.I,20; VbhA.498,519.Cp.Kirfel,Kosmographie,p.193 & Kern (Toev.I.163),slightly different:from looking at each other too long.--pasāda tranquillity of the mind,devotional feeling (towards the Buddha) DhA.I,28.--pubbaṅgama directed by mind,dominated by thought (see pubba2) Dh.1,2; cp.DhA.I,21,35.--bhāvanīya of right mind-culture,self-composed S.III,1; M.III,261; Vv 3413 (cp.VvA.152:mana-vaḍḍhanaka); Miln.129.Kern,Toev.I.163 trsls “to be kept in mind with honour.” --mattaka,in phrase mana-mattakena (adv.) “by mere mind,” consisting of mind only,i.e.memorial,as a matter of mind J.IV,228.--maya made of mind,consisting of mind,i.e.formed by the magic power of the mind,magically formed,expld at Vism.405 as “adhiṭṭhāna-manena nimmitattā m.”; at DA.I,120 as “jhāna-manena nibbatta”; at DhA.I,23 as “manato nipphanna”; at VvA.10 as “bāhirena paccayena vinā manasā va nibbatta.” -- Dh.1,2; J.VI,265 (manomayaṁ sindhavaṁ abhiruyha); Sdhp.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 (id.),186 (id.); Vin.II,185 (Koliya-putto kālaṁ kato aññataraṁ mano-mayaṁ kāyaṁ upapanno); M.I,410 (devā rūpino m.); S.IV,71; A.I,24; III,122,192; IV,235; V,60.--ratha desired object (lit.what pleases the mind),wish Vism.506 (°vighāta+icchā-vighāta); °ṁ pūreti to fulfil one’s wish Mhvs 8,27 (puṇṇa-sabbamanoratha).Manoratha-pūraṇī (f.) “the wish fulfiller” is the name of the Commentary on the Aṅguttara Nikāya.--rama pleasing to the mind,lovely,delightful Sn.50,337,1013; Dh.58; Pv.II,958 (phoṭṭhabba),Mhvs 18,48; VvA.340.--viññāṇa representative cognition,rationality Vism.489; VbhA.150 (22 fold); DhsA.304,cp.Dhs.trsl.170 (2p.157); --dhātu (element of) representative intellection,mind cognition,the 6th of the viññāṇadhātus or series of cognitional elements corresponding to and based on the 12 simple dhātus,which are the external & internal sense-relations (=āyatanāni) Dhs.58; Vbh.14,71,87,89,144,176 and passim.See also above II.3 and discussions at Dhs.trsl.132 (2p.122) & introd.p.53 sq.; Cpd.1232,184.--viññeyya to be comprehended by the mind (cp.Dialogues II.281n) D.II,281; M.III,55,57; J.IV,195.--vitakka a thought (of mind) S.I,207=Sn.270 (mano is in C.on this passage expld as “kusala-citta” SnA 303).--sañcetan’āhāra “nutriment of representative cogitation” (Dhs.trsl.31) S.II,11,13,99; Dhs.72; Vism.341.--satta “with mind attached,” N.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° & vacī°) M.II,114; III,45,49.--silā (cp.Sk.manaḥ-śila) red arsenic,often used as a powder for dying and other purposes; the red colour is frequently found in later (Cy.) literature,e.g.J.V,416 (+haritāla yellow ointment); Vism.485; DhA.IV,113 (id.as cuṇṇa); ThA.70 (Ap.V,20); Mhvs 29,12; SnA 59 (°piṇḍa in simile); DhA.II,43 (°rasa); VvA.288 (°cuṇṇa-piñjara-vaṇṇa,of ripe mango fruit); PvA.274 (°vaṇṇāni ambaphalāni); --tala a flat rock,platform (=silātala) SnA 93,104; as the platform on which the seat of the Buddha is placed & whence he sends forth the lion’s roar:J.II,219; VI,399; VvA.217; as a district of the Himavant: J.VI,432; SnA 358.--hara charming,captivating,beautiful Mhvs 18,49; N.of a special gem (the wishing gem?) Miln.118,354.(Page 520)
Pali-Dictionary Vipassana Research Institute
mano:and (manaṃ)The mind,the intellect,the thoughts,the heart
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
MANO:(biến thể của mana) --kamma [nt] ý nghiệp --java [a] mau lẹ như tư tưởng --duccarita [nt] ác ý,ý nghĩ xấu xa --dvāra ý căn dhātu [f] khả năng của ý --padosa [m] sân hận,ác ý --pasadā [m] tâm trong sạch,thành tâm --pubbaṇgama [a] do tâm (hướng dẫn) --maya [a] do tâm tạo --ratha [m] sự ước mong --rama [a] sự vui thích --viññāna [nt] ý thức --viññeyya [a] sự giác ngộ do tâm --vitakka [m] sự suy tầm --hara [a] vui vẻ,yêu kiều,quyến rũ
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
mano:မေနာ (န) (√မန္)
စိတ္ႏွလံုး။ အာ႐ံုကို သိျခင္း။ ဘဝင္စိတ္။
အတၱေနာ မနံ ပူေရတြာ၊ မိမိ၏ ႏွလံုးအလိုကို ျပည့္ေစ၍။

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