THE CONCEPT OF

KAMMA IN
THERAVADA BUDDHISM
UNIVERSITY OF ABHIDHAMMA
Presented as a part of the completion of Superior
Diploma Course in Abhidhamma (English)
Group 2, Level II
11.5.2018. Friday
 Supervised by
Sayagyi U San Win,
The President of
UNIVERSITY OF ABHIDHAMMA
Yangon, Myanmar
 Member list Roll No
1 Ashin Odata Day-69
2 Ashin Kavi Day-29
3 Ashin Ukkamsa Day-110
4 Ashin Gambhira Day-18
5 Ashin Vannasiri Day-134
6 Daw Vimalanani Day-112
7 Daw Sucari Day-88
8 U Ar Kar Day-46
9 Daw New Ni Soe Day-67
10 Daw Hnin Yin Win Day-21
11 Daw Soe Thu Zar Day-85
12 Daw Phyu Win Aye Day-73
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 THE CONCEPT OF KAMMA IN THERAVADA BUDDHISM

CHPATER I CHPATER II CHPATER III

General concept of kamma Classification of kamma Vipaka, Result of kamma

1. Definition of Kamma 1. 4 kinds of kamma by 1. Concept of

2. Mental Volition (Cetana)
3. The Law of Kamma
4. Misconception Regarding
Kamma
5. Right Concept of Kamma
6. Another Concept of Kamma 6. 2 kinds of kamma by Nature
7. The Place where Kamma
Exists
8. Doer of Kamma
9. The Cause of Kamma
Function
2. 4 kinds of kamma by Order
3. 4 kinds of kamma by time
4. 4 kinds of kamma by place
5. 3 kinds of kamma by Action
7. 12 kinds of kamma by
Patisambhidamagga
8. 16 kinds of kamma by
Abhidhamma
Kammavipaka
2. Kamma Result Condition
3. Conditions Necessary to
Ripen Kamma
4. Some Evidences from
Pali Literature
5. Some Modern Evidences
6. Indirect Result of
Kamma
 Definition of Kamma
‘‘Cetanaham bhikkhave kammam vadami, cetayitva kammam
karoti kayena vacaya manasa’’

‘‘It is volition, Bhikkhus, that I call kamma. For having willed, one
acts by body, speech or mind.’’
(Anguttaranikaya. II. p. 358)

Etymologically, kamma derives from the Pali root ‘kar’, ‘to do’
or, ‘to act’, and so it means ‘deed’ or ‘action’. However, according
to Buddhism, it is defined more specifically ‘deed, speech and
thought done with volition or intention.
The physical and verbal actions are only the manifestation of
the mind. The volition or intention behind an action is the most
important part. Therefore, kamma should be regarded as
‘volitional action’ or ‘intentional deed’.
 CETANâ
Cetanà is derived from the root, ‘cit’, ‘to think’, ‘to motivate or
accumulation. Here, It is used in the sense of coordination (abhisa
ndhàna) and accumulation (âyåhana).

The characteristic of volitions (cetanà) is the state of willing, its

function is to accumulate (Kamma), and its manifestation is
coordination. Its proximate cause is the associated states.

According to Ledi Sayadaw,

Cetanà
 Acts on its concomitants.
 Acts in getting the object.
 Act on accomplishing the task
or determines action.
CETANâ
 Five Niyàmas
There are five Laws or Orders stated in Buddhist commentaries.

Utu Niyàma Physical inorganic order

Bãja Niyàma Order of germs and seeds

Kamma Niyàma Order of act and result

Citta Niyàma Order of mind or physic law

Dhamma Niyàma Order of norm

 The Law of kamma or Moral Order

Thrice-conditioned kamma gives thrice-conditioned, twice-

conditioned, unconditioned result; twice-conditioned kamma
gives twice-conditioned, unconditioned result, not thrice-
conditioned result. This giving of suitable result by various
kammas is the Law of kamma.
Not in the sky or nor mid-ocean, nor in any cavern of the
hills, nor in there any spot in all earth, where he could
stand so that he might escape from the consequences of an
evil deed. (Dhp. verse. No, 172)
 Misconceptions Regarding Kamma
Non-action view which denies both moral and immoral
Akiriya-diññhi actions. It also rejects the idea of causality.

Rootless view which holds that events are determined

Ahetuka-diññhi by fate, by circumstance, or by nature, denying the
root or cause of those events.
Non-existence view or misconception that neither
Natthika-diññhi moral nor immoral deeds have any consequence good
or bad.

Pubbekatahetu-vàda Whatever one experiences whether pleasant,

unpleasant or neither pleasant nor unpleasant, all that
(diññhi) is on account of actions done in the past.

Issaranimmànahetu- Whatever one experiences whether pleasant,

unpleasant or neither pleasant nor unpleasant, all that
vàda (diññhi) is on account of creation by a supreme being, God.

Ahetuappaccayà-vàda Whatever one experiences whether pleasant,

unpleasant or neither pleasant nor unpleasant, all that
(diññhi) occurs without a cause or condition.
 Kammassakatà-sammàdiññhi or
Kammapath-sammàdiññhi
There is/ are
 Alms-giving,
 Sacrifice,
 Offering,
 Fruit or resultant of actions done rightly and done wrongly,
 This world,
 The next world,
 Mother,
 Father,
 Beings bone spontaneously,
 Recluses and Brahmans who have reached the highest point,
who are well practiced; who themselves having fully known,
having realized this world and the next world and make it
known to others.
 Other Mental Factors that can be called KAMMA

On moral side: The realities of The realities of seven

 Covetousness, Eightfold Noble Path: factors of wisdom
 Hatred,  Wisdom, (Bojjhaïgas):
 Wrong view.  Applied  Mindfulness,
application,  Wisdom,
On moral side,  Three abstinences,  Effort,
 Anti-  Effort,  Joy,
covetousness,  Mindfulness,  Tranquility of
 Anti-hatred,  One-pointedness, mental factors,
 Right view.  Tranquility of mind,
 One-pointedness,
 Equanimity.
 The Place where Kamma exists
Kamma has potential to give results, and this potential is a
tremendous force. Kamma does not end with demise of the present
life; it goes on and on. But, one cannot say that kamma is stored
somewhere in body or consciousness.

Analogy of mangoes tree and fire

 The Doer of Kamma

When this exists, that comes to be; with the

arising of this, that arises. When this does not
exist, that does not come to be. With the cessation
of this, that ceases. (M.II. p. 223)

Kammassa kàrako natthi, vipàkassa ca vedako:

Suddhadhammà pavattanti, evetaü sammadassanaü

There is no doer of a deed or one who reaps the deeds

result; phenomena alone flow on and no other view that
this is right. (Vsm, II, 237)
 1. Ignorance Taõhà
Past Causes
Avijjà Upàdàna
Atãta hetu
2. Activities Bhava
Passion
Saïkhàrà
Kilesà
3. Rebirth-consciousness
Vi¤¤àõa
4. Mind & matter
Nàma-råpa Present
Cause Jàti
5. Six sense sphere Effects
Hetu
Sa¯àyatana Vattamànap
Decay- death
6. Contact hala
Action Phassa
Kamma 7. Feeling
Vedanà Present
8. Craving Cause
Effect Avijjà
Taõhà Vattamànap
Phala
9. Attachment hetu
Consequence Upàdàna Saïkhàrà
Vipàka 10. Action or Becoming
Bhava Vi¤¤àõa
Future
11. Birth Nàma-råpa
Result
Jàti Sa¯àyatana
Anàgata-
12. Decay- Death Phassa
phala
A Manual of Abhidhamma p. 91.
Jarà- maraõa Vedanà
 KAMMA
Four kinds of Four kinds of Four kinds of Four kinds of
kamma by way of kamma by order of kamma by time of kamma by place of
function ripening ripening ripening

Immediately Unwholesome
Productive Kamma Weighty Kamma
effective Kamma Kamma

Death-proximate Subsequently Sensual wholesome

Supportive Kamma
Kamma effective Kamma Kamma

Indefinitely effective Fine material

Obstructive Kamma Habitual Kamma
kamma wholesome Kamma

Immaterial
Destructive Kamma Reserved Kamma Defunct Kamma
wholesome Kamma
 2.1 Four Kinds of Kamma by Way of Function

1. Productive Kamma (Janaka)

 It conditions future rebirth, and especially gives result at
the conception of a being.

2. Supportive Kamma (Upathambhaka)

 It supports other giving result of other kammas in the life
time of a being.

3. Obstructive Kamma (Upapãlaka)

 It obstructs and retards productive kamma and does not
allow it last.

4. Destructive Kamma (Upghàtaka)

 It destroys other weak kammas and gives its own result.
 2.2 Four Kinds of Kamma by Order of Ripening
1. Weighty Kamma (Garuka)
On moral side, mental absorptions
(Jhanas)
on immoral side, five heinous crimes
2. Death-proximate Kamma (Asanna)
Bodily, verbal and mental actions
done at the time of death, before
the last thought process (Vithi)
3. Habitual Kamma (Acinna)
Kamma done habitually and continuously
in life and it gives result in the absence of
above two
4. Reserve Kamma (Kattata)
Kamma not included in above three
and which is done sometimes in life
and produce result in absence of
above three
 2.3 Four Kinds of Kamma by Time of Ripening

1 2
Ditthadhammave Upapjjavedaniya
daniya kamma kamma
3
Aparapariyavedaniya kamma

V J J J J J J J Bh

From 3rd existence to Nibbana

Present existence 2nd existence

If any Kamma does not include in these three kammas,

it becomes defunct. It is called (4)‘Ahosi Kamma’.
 2.4 Four Kinds of Kamma by Place of Ripening

It means 12 cetanas associated with 11 immoral

Akusala Kamma consciousnesses excluding restlessness and it
produces result in four woeful abodes.

It means 8 cetanas associated with great moral

Kamavacara kusala
consciousnesses and it produces result in seven
Kamma
sensuous blissful realms.

It means 5 cetanas associated with 5 fine

Rupavacara kusala
material moral consciousnesses and it produces
Kamma
result in sixteen Rupa realms.

It means 4 cetanas associated with immaterial

Arupavacara kusala
moral consciousnesses and it produces in four
Kamma
Arupa realms.
 Three Kinds of Kamma by Actions

Bodily Kamma Verbal Kamma Mental Kamma

1. Killing (Panatipata) 1. Telling lies (Musavada) 1. Covetousness

2. Stealing (Adinnadana)
3. Sexual misconduct
(Kamesumicchacara)
(Abhijjha)
2. Speech that splits up
friends (Pisunavaca) 2. Hatred (Byapada)
3. Saying abusive words 3. Wrong view
(Pharusavaca) (Micchaditthi)

4. Senseless talk
(Samphappalapa)

On moral side as well, abstaining from these actions is divided into three group.
10 Pu¤¤a kiriyà vatthu (merit that conditions happiness)

Offering Dàna
Morality Sãla
Meditation Bhàvanà
Veneration Apacayana
Service Veyyàvecca
Sharing merit Pattidàna
Rejoicing at the
Pattànumodana
shared merit
Listening to the
Dhammassavana
Dhamma
Talking the Dhamma Dhammadesanà
Correction of one’s
Diññhijukamma
view
Twelve Kinds of Kamma by Patisambhidamagga Method
Kamma Kamma - vipàka
1. There was kamma. There was kamma result.
2. There was kamma. There was no kamma result.
3. There was kamma. There is kamma result.
4. There was kamma. There is no kamma result.
5. There was kamma. There will be kamma result.
6. There was kamma. There will be no kamma result.
7. There is kamma. There is kamma result.
8. There is kamma. There is no kamma result.
9. There is kamma. There will be kamma result.
10. There is kamma. There will be no kamma result.
11. There will be kamma. There will be kamma result.
12. There will be kamma. There will be no kamma result.
 Sixteen Kinds of Kamma by Abhidhamma Method
Two kinds of Natural cannot produce can produce results
kamma results
1. Gati Vipatti 5. Gati Sampatti
2. Upadhi Vipatti 6. Upadhi Sampatti
Moral Action
(Kusala Kamma)
3. Kàla Vipatti 7. Kàla Sampatti
4. Payoga Vipatti 8. Payoga Sampatti
1. Gati Vipatti 5. Gati Sampatti
2. Upadhi Vipatti 6. Upadhi Sampatti
Immoral Action
(Akusala Kamma)
3. Kàla Vipatti 7. Kàla Sampatti
4. Payoga Vipatti 8. Payoga Sampatti
2 x 8 = 16
 Vipàka, the result of kamma
Conventionally, result of kamma is day-to-day pleasant and
unpleasant experiences of life. But at a deeper level, result of kamma
is more than this. The plane of existence where one is born, birth
status, family, life span, health conditions, bodily figures, companions,
economic situation, intelligence, states of mind, etc., are because of
result of kamma.
 Kamma - vipàka
Etymologically, ‘vipàka’ derived from the prefix ‘vi’ and
‘pac’, to cook, to mature, means ‘fruit’, ‘effort’,
‘consequence’ and ‘result’. The term ‘vipàka’ is therefore
applied in the sense of ripening (vipaccana) which means a
change of state from infancy or youth to maturity. Kamma is
like a potential seed and like the fruit it subsequently
produces is result.
 Kamma Result Conditions (Vipàka Paccaya)
Paccaya Paccayupanna
Asynchronous

33 cetanàs associated with 36 vipàka consciousnesses,

moral and immoral 38 mental factors and
consciousnesses kamma-born-matter

89 consciousnesses and 51
Co-existent

mental factors (excluding

All cetanàs cetanà), mind-born matter,
kamma-born matter at the
moment of rebirth
 Success of Means (Sampatti)

Good birth; birth as devas and human

Gatisampatti beings
Physical attractiveness; beautiful or
Upadhisampatti pleasant appearance
Prosperous time, endowed with good king
and people - a time when the ruler or
Kàlasampatti government is good; people live virtuously,
praise goodness and do not support
corruption
Right action or performance of moral
Payogasampatti actions
 Failure of Means (Vipatti)

Unfavorable birth; i.e., birth in four woeful

Gativipatti realms
Unattractive appearance; to have a
Upadhivipatti deformed or sickly body, or of unpleasant
appearance
Difficult time, endowed with bad king and
men - to be born in an age there is social
Kàlavipatti unrest, bad government, a degenerate
society, oppression of good people, praise
of bad and so on
Wrong action or performance of immoral
Payogavipatti actions
Some Evidences from Pà¯i Literatures

Three strange events happened

at the time of the Buddha
 Some Modern Evidences
 The Case of a woman from Amarapura Town
 The Case of a man whose kamma impacts on his children
 The Case of a couple who get benefits of meritorious deeds
 Indirect Result of Kamma
Kamma can have effects on surrounding, environment and on other
beings as well. According to Agga¤¤a sutta and Cakkavatti sutta, the
morality of beings affects the quality of food on earth. The life span of
beings gradually decreases due to prevalence of immoral activities and
grossness of defilements.

Depending on moral and immoral kammas of beings, the climate may

remain regular; or it may change drastically causing severe droughts or
great floods. Because of this, important products such as rice, wheat,
peas, etc., may have full nourishment or may be devoid of nourishment.
 Advantages of studying Kamma
 The doctrine of kamma gives consolation, hope, self-reliance,
responsibility and moral courage.
 Those who believe in the doctrine of kamma do not condemn other
beings and other things for they have the chance to reform themselves at
any time.
 Moreover, kamma serves as deterrent that restrains a person from evil
as well as an incentive and encouragement to do good deeds.
 Again, reflecting upon kamma is a good way of getting rid of
resentments.
An important lesson to be learnt from this term paper is the
importance of having knowledge of kamma. Having knowledge of
kamma means having right view. If one performs good deeds with
this right view, one will be reborn as a person endowed with
necessary qualifications to attain jhànas, magga, phala and
Nibbàna. Thus, it is critical to have knowledge of kamma as doing
moral deeds and practicing Dhamma.
 THANK YOU
FOR YOUR ATTENTION

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