Prepared by
Evelin Halls DipFLC
Pennie White BA DipEd
Abhidhamma Class No. 44, 22 April 2003
Kayujjukata and Cittujjukata
Glossary
cittujjukata (Pali language word): translated as uprightness of consciousness
kayujjukata (Pali language word): translated as uprightness of mental concomitants
maya (Pali language word): translated as deceit
rectitude: straightness; moral uprightness, integrity, virtue, correctness.
satheyya (Pali language word): treachery
tortuous: full of twists and turns; twisted, winding, sinuous; not direct or straightforward; devious, circuitous
For Abhidhamma Class 44 we are studying the pair of cetasikas: kayujjukata and cittujjukata.
Kayujjukata and cittujukata are the eighteenth and nineteenth of the 19 sobhana sadharana cetasikas (beautiful ones).
The 19 sobhana sadharana cetasikas are a sub group of the 25 sobhana cetasikas.
The 19 sobhana sadharana cetasikas associate with all 59 or 91 sobhana cittas (Mon, 1995, p 60).
“Sobhana citta are associated with wholesome roots.” (Mon, 1995, p 60)
“As they associate together in all sobhana cittas, they are known as sobhana-sadharana cetasikas.” (Mon, 1995, p 92)
Dr. Mehm Tin Mon writes that kayujjukata and cittujjukata “refer to the uprightness or straightness in the mental concomitants and in the consciousness, respectively. Thus they are opposed to crookedness, deception and craftiness due to illusion or deceit (maya) and treachery (satheyya).”
In An Introduction to the Abhidhamma (Jordan, Giles and van Gorkom, 1980, p 35) kayujjukata and cittujjukata are translated as rectitude.
Buddhagosa (no date) explains that:
“The straight state of the [mental] body is rectitude of body. The straight state of consciousness is rectitude of consciousness.
“They have the characteristic of uprightness of the [mental] body and of consciousness.
“Their function is to crush tortuousness in the [mental] body and in consciousness.
“They are manifested as non-crookedness.
“Their proximate cause is the [mental] body and consciousness.
“They should be regarded as opposed to deceit, fraud, etc., which cause tortuousness in the [mental] body and in consciousness.” (Buddhaghosa, no date, XIV, 149, p 526)
Nina van Gorkom writes:
“Uprightness is the opponent of deception and craftiness. There may be moments when one’s behaviour is insincere.
“In the Visuddhimagga (I, 60-84), the following example is given about a monk who tries to obtain the requisites by hypocrisy, by hinting, flattery, indirect talk, grimaces and gestures.
“He pretends to be better than he in reality is in order to be admired...:
“Here someone of evil wishes, a prey to wishes, eager to be admired, (thinking) “Thus people will admire me”, composes his way of walking, composes his way of lying down; he walks studied, stands studiedly, sits studiedly, lies down studiedly; he walks as though concentrated, stands, sits, lies down as though concentrated: and he is one who meditates in public...
“...we may pretend to be better than we really are. Even when it seems that we are generous there tend to be selfish motives for our actions. We may expect something in return, we want to be praised, to be popular. Speech which seems pleasing may be directed towards selfish gain.
“Uprightness crushes such insincerity. It assists each kusala citta. There are many degrees of uprightness. To the extent that right understanding develops also uprightness develops.
“The ariyan is called the person who is on the straight, true and proper way (ujupatipanno, Visuddhimagga, VII, 90-92). He is on the middle Path, avoiding extremes; he is on the Path which leads to the eradication of defilements...
“... When there is mindfulness of realities we can find out whether the citta which presents itself is kusala citta or akusala citta.
“Summarising the six pairs of sobhana cetasikas, they are:
calm of cetasikas, kaya-passaddhi
calm of citta, citta-passaddhi
lightness of cetasikas, kaya-lahuta
lightness of citta, citta-lahuta
pliancy of cetasikas, kaya-muduta
pliancy of citta, citta-muduta
wieldiness of cetasikas, kaya-kammannata
wieldiness of citta, citta-kammannata
proficiency of cetasikas, kaya-pagunnata
proficiency of citta, citta-pagunnata
uprightness of cetasikas, kaya-ujukata
uprightness of citta, citta-ujukata
“These six pairs of sobhana cetasikas accompany all sobhana cittas; they are counteractive to the hindrances of sensuous desire, ill-will, sloth and torpor, restlessness and regret, and doubt. When the six pairs are present the hindrances do not arise.
“The 19 beautiful concomitants... become prominent in people who regularly perform the act of alms-giving, morality and meditation.” (Mon, 1995, p 92)
‘Blessings for our Teachers’ long life’
As part of today’s Abhidhamma class, we will chant the Medicine Buddha mantra for our Buddha Dhamma Teacher John D. Hughes who is recovering.
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, 149, p 526.
Brown, Lesley (Ed.) (1993), “The New Shorter Oxford English Dictionary”, Clarendon Press, Oxford, p 2509.
Jordan, Giles and van Gorkom (1980) An Introduction to the Abhidhamma, Dhamma Study Group, Bangkok, p 35.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, p 92.
Van Gorkom, Nina (1999), Cetasikas, Part IV, Chapter 31: Six Pairs of Beautiful Cetasikas, Sobhana Cetasikas,
http://www.dhammastudy.com/cetasikas33.html, accessed 22 April 2003.
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