The Comparative Analysis of Kamma in the Cūḷakammavibhaṅga Sutta and the Mahākammavibhaṅga Sutta

Abstract

This research article has three objectives: 1) to study the principles of Kamma in the Cūḷakammavibhaṅga Sutta, 2) to study those in the Mahākammavibhaṅga Sutta, and 3) to comparatively analysis of the teachings on Kamma as presented in these two discourses. This is qualitative documentary research.The result of the study was found that the Cūḷakammavibhaṅga Sutta originated from the inquiry of Subha Māṇava Todeyyaputta concerning the causes of human inequality. The Buddha established the principle of Kammassakatā (Kamma-ownership) as the core framework for his response, categorizing human differences into 7 pairs and 14 characteristics. These encompass longevity, health, physical appearance, prestige, wealth, social status, and wisdom. Each characteristic is directly determined by specific Kamma; thus, this sutta serves to lay the fundamental foundation for understanding the Law of Kamma.The Mahākammavibhaṅga Sutta originated from the Buddha’s admonition of Bhikkhu Samiddhifor His overgeneralized explanation of Kamma. He emphasized that an accurate understanding of Kamma requires Vibhajjavāda (analytical differentiation) based on actual causal factors. The core content involves classifying individuals into four cases, some of which may seem counterintuitive—such as those who perform good deeds yet suffer, or those who commit evil yet experience happiness. This complexity arises because the results of Kamma are determined by a combination of accumulated past Kamma, present Kamma, and death-proximate Kamma (Āsanna-kamma). Furthermore, the Buddha warned that even those possessing the divine eye (Dibba-cakkhu) could still misjudge the intricate workings of karmic results.Comparatively analysis of both suttas reveals key shared essences, including the Law of Kamma as Right View, the rejection of fatalism, the centrality of intention as the root of Kamma, and the explanation of karmic results as Kamma-niyāma (Natural Law of Kamma). While the two suttas differ in target audience, depth of content, and the scope of factors considered, these differences are complementary rather than contradictory. The Cūḷakammavibhaṅga Sutta establishes the basic foundation, whereas the Mahākammavibhaṅga Sutta addresses complex karmic consequences across multiple lifetimes. Therefore, studying both suttas in tandem provides a comprehensive and accurate understanding of the principles of Kamma in Theravāda Buddhism.