A COMPARATIVE STUDY OF THE CONTENT OF DISCOURSE SERMON LOCAL DHAMMAS; MAHAVIPAKA AND CULAKAMMAVIBHANGA SUTTA

Abstract

The objectives of this research article were: 1) to study the concepts and beliefs depicting in the Mahavipaka sermon of Wat Srikhomkham's edition, 2) to investigate teachings of Kamma and Sasra in the Cūḷakammavibhaṅga Sutta, and 3) to compare the contents of Mahvipaka local sermon of Wat Srikhomkham's edition and Cūḷakammavibhaṅga Sutta. This was a documentary research. The findings revealed that; 1) The Mahvipaka local sermon was traditionally used to the severe patients and the departed. It was believed that when the monk delivered this sermon to a severe patient, in case of having merits, he or she would gradually recover. If the patient’s lifespan ends, there was a peaceful death. The sermon was also used when death occurred in order to transmit merits to the departed. It was believed that if the departed encounters the sufferings, their souls could rest in peace. 2) The principle of Kamma and Sasra in Cūḷakammavibhaṅga Sutta, it was depicted that beings were owners of kammas, heired of kammas, they had kammas as their progenitor, kammas as their kin, kammas as their homing-place. It was kammas that differentiate beings according to inferiority and superiority. The good and bad kammas lead to rebirth in Sasra and gained the different results according to the kammas conducted in the past. There were 7 pairs of kamma’s results: short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. These results were of those kammas conducted in the past. 3) Regarding the comparison of the content in the Mahvipaka local sermon and Cūḷakammavibhaṅga Sutta, it was found that the core belief was based on the law of Kamma and Sasra according to the results of good and bad deeds.  However, a bit differences in the details may be seen the causes of kammas in the past and results in present in form of 4 pairs as 8 types. Furthermore, there were some contents depicted exclusively in the Mahvipaka local sermon, Wat Srikhomkham's edition, not in Cūḷakammavibhaṅga Sutta, for 18 types, but only 3 types in the Sutta.