Prepared by
Evelin Halls, DipFLC
Abhidhamma Class No. 41, 1 April 2003
Kaya-Muduta and Citta-Muduta
Glossary
Muduta (rupa, kaya, citta); ‘Elasticity’ (of corporeality, mental factors, consciousness); suppleness; malleability; pliancy; suavity, non- roughness, non-rigidity.
Dr Mehm Tin Mon writes in his book ‘The Essence of Buddha Abhidhamma’ about kaya-muduta and citta-muduta:
”These two cetasikas refer to the elasticity of mental concomitants and the elasticity of consciousness, respectively. They remove the stiffness in mind caused by immoral cetasikas such as ditthi (false view) and mana (conceit).
Muduta is compared to a skin that is pliable because it has been well moulded by applying oil, water, etc. Muduta is opposed to false view and conceit” (Mon 1995, p 91).
Pliancy of cetasikas and of citta assist the kusala citta so that there is no mental rigidity or intolerance, but open-mindedness to what is right.
Mental pliancy or malleability is indispensable for each wholesome action. Pliancy is also necessary in order to listen to the Dhamma, to receive it with open-mindedness and to be mindful of the reality which appears in order to know it as it is.
The Atthasalini (I, Book I Part IV, chapter II, 151) explains about mental pliancy that it is suavity, non- roughness and non-rigidity. When there is loving kindness there is suavity and gentleness.
Nina van Gorkom (Part IV, Sobhana Cetasikas, Chapter 31) writes that wrong view causes rigidity and inflexibility.
When someone, for example, is attached to wrong practice of the eightfold Path it shows that there is mental rigidity. He or she may stick to his or her old habits and way of thinking and then it is very difficult to eradicate wrong view.
Someone may, for example, think that he or she should be at leisure or in a quiet place before he or she can develop right understanding. Even when we know in theory that this is not right it may happen that we still presume that there cannot be awareness when we are tired or in a hurry.
Pliancy of cetasikas and of citta are the opponents also of conceit. When there is conceit there is mental rigidity, we are inclined to compare ourselves time and again with others in a conceited way as regards health, appearance, gain, honour or intelligence. Conceit is extremely hard to eradicate, only the arahat has eradicated it completely.
The Venerable Bhadantacariya Buddhaghosa explains: “Malleability of matter has the characteristic of non-stiffedness. Its function is to dispel stiffness of matter. It is manifested as non-opposition to any kind of action. Its proximate cause is malleable matter (Visuddhimagga XIV, 64).
The malleable state of [mental] body is malleability of body. The malleable state of consciousness is malleability of consciousness.
They have the characteristic of quieting rigidity in the [mental] body and in consciousness.
Their function is to crush stiffening in the [mental] body and in consciousness.
They are manifested as non-resistance. Their proximate cause is the [mental] body and consciousness.
They should be regarded as opposed to the defilements of view, conceit (pride), etc., which cause stiffening of the [mental] body and of consciousness” (Visuddhimagga XIV, 146).
‘Blessings for our Teachers’ long life’
Again today as part of the Abhidhamma class, we will chant the Medicine Buddha mantra for our Buddha Dhamma Teacher John D. Hughes.
John is critically ill in hospital. His wife Anita and students are attending to him 24 hours each day.
We thank all the Doctors, Advisers, Nurses, Staff, Chief Deva and his retinue at the Maroondah Hospital for their dedication in caring for our Teacher.
We will continue with the 49 days of Medicine Buddha Practice.
May the merit of these good actions increase the health, strength and long life of John D. Hughes.
May the merit of these good actions increase the health, strength and long life of Anita M. Hughes.
May you be well and happy.
May all beings be well and happy.
References
Buddhaghosa, Bhadantacariya, (no date), “The Visuddhi Magga”, translated from the Pali by Bhikkhu Nanamoli, Singapore Buddhist Meditation Centre, Singapore, XIV: 64, XIV: 146.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, p. 91.
Nyantiloka (no date) Buddhist Dictionary, The Corporate Body of the Buddha Educational Foundation, Taiwan, p 122.
Van Gorkom, Nina (1999), Cetasikas, Part IV, Chapter 31: Six Pairs of Beautiful Cetasikas, Sobhana Cetasikas,
http://www.dhammastudy.com/cetasikas33.html, accessed 18 March 2003.
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