Exploring the Path - Pāli Course

Ko nu kho, bho gotama,¹ hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ² dissanti hīnappaṇītatā? ³

Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; dissanti bavhābādhā, dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā,⁴ dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto.

Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā’ti?

What, friend Gotama, is the reason, what is the condition, that among human beings some are to be envisioned as inferior, others as superior? Because, friend Gotama, it can be seen that some human beings are short-lived, others long-lived, some are sick, others healthy, some unsightly while others are attractive, some are having no influence while others are very influential, some are poor and others rich, some are low-born, others belong to the higher class, some are stupid, others are intelligent.

What, friend Gotama, is the reason, what is the condition, that among human beings some are to be envisioned as inferior, others as superior?

The Cūḷakammavibhaṅgasutta and the Mahākammavibhaṅgasutta⁵ are two suttas contained in the Majjhimanikāya that focus in more detail on the effects of kamma and the principles of cause and effect correlated to one’s moral actions. While the Mahākammavibhaṅgasutta deals with the consequences of actions one does in this very existence for one’s future becoming, the selection from the Cūḷakammavibhaṅgasutta shows how kamma determines human differences in life, such as beauty, wealth, intelligence, and lifespan.

The question that opened this lesson was asked by Subha, a young student of the Brahmin caste who visited the Buddha while he was dwelling in Jetavana, the former park of prince Jeta donated by Anāthapiṇḍika at Sāvatthi. After the exchange of courteous greetings and friendly reminiscent talk, Subha sat down at one side and enquired about this issue. He wanted to know the cause and the reason why there were some beings that were distinguished as inferior while other were superior.

The Buddha replied that kamma determined whether they were inferior or superior since beings are heirs of, born from, their kamma, having kamma as one’s “relative” and reconciliation:

Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṃ satte vibhajati⁶ yadidaṃ – hīnappaṇītatāyāti.

Subha, not satisfied with this short explanation, requested the Buddha to go into more detail so he could understand the meaning.

Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena⁷ atthaṃ ājānāmi.

Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyya’nti.

It would be good if the Respected Gotama would expose Dhamma to me and expose it in more detail so that I will be able to understand clearly what the Respected Gotama has now explained in short!

The Buddha then expounds how the kammic effect of previous good and bad deeds manifest in future becoming, and he shows that these differences are not due to any creator, fortune or chance, but are the result of one’s kammic imprint.

Whenever the Buddha points to kamma, he refers to the volition that lies behind, that fosters, kindles and stirs any action:

Cetanampi, yathāha – ‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi, cetayitvā kammaṃ karotī’ti.  Kasmā⁸ pana cetanā kammanti vuttā? Cetanāmūlakattā kammassa.⁹

To speak of volition – ‘I say, Bhikkhus, volition is kamma, volition makes kamma! And how is it, it is said that volition is kamma? Volition is the root and doer of kamma!’

As it is said, beings should repeatedly check, reconsider and dwell on the fact that they are born from, are the heirs of their kamma:

‘…tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ.’¹⁰

Remaining constantly aware of one’s volition is the only tool one has to evade evil actions and perform beneficial ones instead – irrespective of previous conditions and regardless of the time for the effects to ripen!

Anyone, especially a meditator, will experience the positive impact of having less emotional disturbance, more inner calm, fewer sensational eruptions, and increased mental quietude. Thus one naturally develops a deeper understanding and firmer commitment to the conviction that one’s intentional deeds shape one’s current and future lives.

Tattha kammaṃ nāma kusalākusalacetanā.¹¹

Thus kamma is profitable and unprofitable volition.