User:Larry Rosenfeld/sandbox2

In Buddhism, mano or mana(s) (Pali; Skt.) is generally translated as "mind," "thought," or "intellect." Technically, mano is the part of the mind associated with the integration of sensory experience and with the accessing of concepts. In Buddhism, a corrupted mind leads to suffering while a purified mind leads to happiness and liberation. The mind is purified through the pursuit of the Buddha's noble path.

In early Buddhist literature, mano is distinguished from citta (also frequently translated as "mind"), the latter being the basis for mental development and the source of liberation from suffering.

Discourse views
In the discourses of the Pali Canon's Sutta Pitaka, mano is described both in terms of its cognitive processing of lower level physical sense phenomena and its pivotal role in the perpetuation of suffering (dukkha) and the pursuit of happiness (sukha) and liberation (Pali: mokkha; Skt.: moka).

Cognitive aspect: mind & physical senses
The relationship between "mind" (mano) and "experience" or "states" (dhammā) is technically conceptualized in the Buddhist description of six sense bases. In this context, the "mind base" ( man āyatana) or "mind faculty" ( man indriya) is identified as the "sixth internal sense base" after the five physical internal sense bases of the eye, ear, nose, tongue and body. The objects sensed by the mind base are identified as dhammā, variously translated as "mental objects," "mind objects," "experience," "phenomena" "states" and "thoughts."

In the "Greater Set of Questions and Answers Discourse" (Mahāvedalla Sutta, MN 43), Ven. Sariputta identifies mano (here translated as "intellect") as an aggregator of the other sense bases:
 * "Friend, these five faculties — each with a separate range, a separate domain, not experiencing one another's range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty — have the intellect as their [common] arbitrator. The intellect is what experiences [all] their ranges & domains."

In "The Brahmin Uābha Discourse" (SN 48.42), the Buddha provides a similar description of mano.

Ethical aspect: mind & suffering
The famed opening lines of the Dhammapada are (in English and Pali): Similarly, in the Anguttara Nikaya is found:

Hence, the Buddhist objective is to live with a "mind well freed" of corruptions. As the Buddha states in the brief "Reining in the Mind Discourse" (Mano-nivāraa Sutta, SN 1.24):

Soteriological aspect: mind & liberation
In the aforementioned "The Brahmin Uābha Discourse" (SN 48.42), the Buddha states that the mind's "protection" or "recourse" is mindfulness (sati):

Abhidhammic and commentarial views
According to Bodhi (2005), p. 310, based on the Sutta pitaka description of the six sense bases:
 * "... On this interpretation, 'mind' [mano] might be taken as the passive flow of consciousness from which active conceptual consciousness emerges, and 'phenomena' [dhammā] as purely mental objects such as those apprehended by introspection, imagination, and reflection. The Abhidhamma and the Pāli commentaries, however, interpret the two terms [mano and dhammā] differently. They hold that the mind base comprises all classes of consciousness.  They also hold that all actual entities not comprised in the other sense bases constitute the phenomena base.  The phenomena base, then, includes the other three mental aggregates [khandha] &mdash; feeling, perception, and volitional formations &mdash; as well as types of subtle material form not implicated in experiences through the physical senses.  Whether this interpretation conforms to the meaning intended in the oldest Buddhist texts is an open question."

While the discourses do not ascribe a physical location to the mind base, the commentaries identify its physical anchor to be the heart.