Dear Paul,
I post the Siivakasutta. I also shall post the Co and subco I translated
formerly, but for now the post would be too long. This may answer some of
your questions. No collective kamma has not been taught by the Buddha.
-------
SN XXXVI.21

The Siivakasutta with the commentary and subcommentary.
(extracted from the Burmese CSCD disk, vers. 1.1)

3. a.t.thasatapariyaayavaggo

1. siivakasutta.m
sivaka sutta with the translation by Ven. Nyanaponika.
269. eka.m samaya.m bhagavaa raajagahe viharati ve.luvane
kalandakanivaape. atha kho mo.liyasiivako paribbaajako yena bhagavaa
tenupasa"nkami; upasa"nkamitvaa bhagavataa saddhi.m sammodi.
sammodaniiya.m katha.m saara.niiya.m viitisaaretvaa ekamanta.m nisiidi.

Once the Blessed One dwelled at Rajagaha in the Bamboo-Grove Monastery, at
the Squirrel's Feeding Place. There a wandering ascetic, Moliya Sivaka by
name, called on the Blessed One, and after an exchange of courteous and
friendly words, sat down at one side.

ekamanta.m nisinno kho mo.liyasiivako paribbaajako bhagavanta.m etadavoca --
``santi, bho gotama, eke sama.nabraahma.naa eva.mvaadino eva.mdi.t.thino --
`ya.m ki~ncaaya.m purisapuggalo pa.tisa.mvedeti sukha.m vaa dukkha.m vaa
adukkhamasukha.m vaa sabba.m ta.m pubbekatahetuu'ti. idha bhava.m gotamo
kimaahaa''ti?

Thus seated, he said:

"There are, revered Gotama, some ascetics and brahmans who have this
doctrine and view: 'Whatever a person experiences, be it pleasure, pain or
neither-pain-nor-pleasure, all that is caused by previous action.' Now,
what does the revered Gotama say about this?"

``pittasamu.t.thaanaanipi kho, siivaka, idhekaccaani vedayitaani
uppajjanti. saamampi kho eta.m, siivaka, veditabba.m yathaa
pittasamu.t.thaanaanipi idhekaccaani vedayitaani uppajjanti; lokassapi kho
eta.m, siivaka, saccasammata.m yathaa pittasamu.t.thaanaanipi idhekaccaani
vedayitaani uppajjanti.

"Produced by (disorders of the) bile, there arise, Sivaka, certain kinds
of feelings. That this happens, can be known by oneself; also in the world
it is accepted as true.

tatra, siivaka, ye te sama.nabraahma.naa eva.mvaadino eva.mdi.t.thino --
`ya.m ki~ncaaya.m purisapuggalo pa.tisa.mvedeti sukha.m vaa dukkha.m vaa
adukkhamasukha.m vaa sabba.m ta.m pubbekatahetuu'ti. ya~nca saama.m ~naata.m
ta~nca atidhaavanti, ya~nca loke saccasammata.m ta~nca atidhaavanti. tasmaa
tesa.m sama.nabraahma.naana.m micchaati vadaami.

"Now when these ascetics and brahmans have such a doctrine and view that
'whatever a person experiences, be it pleasure, pain or
neither-pain-nor-pleasure, all that is caused by previous action,' then
they go beyond what they know by themselves and what is accepted as true
by the world. Therefore, I say that this is wrong on the part of these
ascetics and brahmans."

``semhasamu.t.thaanaanipi kho, siivaka...pe0... vaatasamu.t.thaanaanipi
kho, siivaka...pe0... sannipaatikaanipi kho, siivaka...pe0...
utupari.naamajaanipi kho, siivaka...pe0... visamaparihaarajaanipi kho,
siivaka...pe0... opakkamikaanipi kho, siivaka...pe0... kammavipaakajaanipi
kho, siivaka, idhekaccaani vedayitaani uppajjanti. saamampi kho eta.m,
siivaka, veditabba.m. yathaa kammavipaakajaanipi idhekaccaani vedayitaani
uppajjanti; lokassapi kho eta.m, siivaka, saccasammata.m.
Produced by (disorders of the) phlegm... of
wind... of (the three) combined... by change of climate... by adverse
behaviour... by injuries... by the results of Kamma -- (through all that),
Sivaka, there arise certain kinds of feelings. That this happens can be
known by oneself; also in the world it is accepted as true.

yathaa kammavipaakajaanipi idhekaccaani vedayitaani uppajjanti;
Nina: according as some feelings arise as the results of kamma,

tatra, siivaka, ye te sama.nabraahma.naa eva.mvaadino eva.mdi.t.thino --
`ya.m ki~ncaaya.m purisapuggalo pa.tisa.mvedeti sukha.m vaa dukkha.m vaa
adukkhamasukha.m vaa sabba.m ta.m pubbekatahetuu'ti. ya~nca saama.m ~naata.m
ta~nca atidhaavanti ya~nca loke saccasammata.m ta~nca atidhaavanti. tasmaa
tesa.m sama.nabraahma.naana.m micchaati vadaamiiti.

Ny: "Now when these ascetics and brahmans have such a doctrine and view that
'whatever a person experiences, be it pleasure, pain or
neither-pain-nor-pleasure, all that is caused by previous action,' then
they go beyond what they know by themselves and what is accepted as true
by the world. Therefore, I say that this is wrong on the part of these
ascetics and brahmans.²

eva.m vutte, mo.liyasiivako paribbaajako bhagavanta.m etadavoca --
`abhikkanta.m, bho gotama, abhikkanta.m, bho gotama ...pe0... upaasaka.m
ma.m bhava.m gotamo dhaaretu ajjatagge paa.nupeta.m sara.na.m gata'''nti.

When this was spoken, Moliya Sivaka, the wandering ascetic, said: "It is
excellent, revered Gotama, it is excellent indeed!... May the revered
Gotama regard me as a lay follower who, from today, has taken refuge in
him as long as life lasts."

``pitta.m semha~nca vaato ca, sannipaataa utuuni ca.
visama.m opakkamika.m, kammavipaakena a.t.thamii''ti.. pa.thama.m.
Nina: <bile, phlegm and winds, bodily humours and climate. adverse
behaviour, injury, with result of kamma they are eight.>, was said. the
first sutta.
*****
Nina.
op 13-09-2005 19:31 schreef Sumana op paulocuana@...:

>
> I have come by the belief that not all results, i.e.,
> not everything that happens, is a result of kamma.
> Allowance is made for things happening due to someone
> else's unwholesome actions or even indeed allowance is
> made for things happening in the natural world subject
> to its own laws other than those of kamma.