An Introduction

to Kamma

by
Bhikkhu Pesala
 An Introduction
to Kamma
by
Bhikkhu Pesala

© Latest Edition April 2017

Bhikkhu Pesala
Association for Insight Meditation
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 Contents
Differences Caused by Kamma......................................................................1
The Nature of Kamma....................................................................................3
The Power of Kamma.....................................................................................5
Classification of Kamma................................................................................6
Ten Immoral Kammas and Their Effects..................................................7
Moral Kammas Causing Rebirth in the Sensual Realms..........................8
Moral Kammas Causing Rebirth in Realms of Form..............................11
Moral Kammas Causing Rebirth in Formless Realms............................12
What Kamma Is Not.....................................................................................12
Some Illustrations from the Canon..............................................................14
The Mahākammavibhaṅga Sutta............................................................14
The Dakkhiṇāvibhaṅga Sutta..................................................................14
The Pāyāsi Sutta......................................................................................14
Bālapaṇḍita Sutta....................................................................................16
The Devadūta Sutta................................................................................16
The Devadaha Sutta................................................................................17
The Talapuṭa Sutta..................................................................................17
Bibliography............................................................................................18
 Differences Caused by Kamma
The law of kamma is cen�al to Buddhist thinking, so every Buddhist
should have a sound knowledge of it. On the surface it seems simple — good
actions give good results, bad actions give bad results — but the workings
of kamma are very complex and extend over countless lives. If the workings
of kamma were obvious, we would easily avoid unskilful actions and do
only skilful ones.
During the time of the Buddha, a Brahmin millionaire named Todeyya
did not believe in giving chari�. He held the view: “If you give, you become
poor; so don’t practise chari�.” After his death he was reborn as a dog in his
own house. When the Buddha went to that house, the dog barked at him,
and the Buddha said: “Todeyya! You showed disrespect when you were a
human being, and you show disrespect again by barking at me. You will be
reborn in hell.” The dog thought, “The recluse Gotama knows me,” and he
was so upset that he went to lay down on a heap of ashes.
Seeing the dog on the heap of ashes, Subha was worried. His servants
told him that the Buddha had said something to the dog, so he went to the
Buddha, who told him what had happened. Subha thought, “The Brahmins
say that my father has been reborn as a Brahmā, but Gotama says that he
has been reborn as a dog. He just says whatever he likes,” and was annoyed.
The Buddha asked Subha if any of the family’s wealth had not been disclosed
by his father. Subha replied that a lot of money was missing. The Buddha
told him to feed the dog well and then ask him where the money was. Subha
did as the Buddha said, hoping to disprove him. The dog took him to the
buried money, so Subha gained faith in the Buddha.
Subha later asked the Buddha about the differences among individuals.1
Why do some people live for a long time, while others are short lived? Why
are some people often sick, while others are healthy? Why are some ugly,
while others are beautiful? Why do some have few �iends, while others have
many? Why are some rich while others are poor? Why are some born in
favourable circumstances, while others are not? Why are some intelligent,
while others are ignorant? The Buddha replied, “Brahmin youth! Beings are
owners of their kamma, heirs of their kamma, they have kamma as their
origin,2 their relatives, and their refuge. It is kamma that separates beings
into favourable and unfavourable conditions.” Subha did not understand
this brief answer, so the Buddha explained in greater detail.
1 Cūḷakammavibhaṅga Sutta, Majjhimanikāya, Sutta 135.
2 Kammayonī, lit. kamma is their womb, i.e. beings are born �om their kamma.

1
2 An In�oduction to Kamma

Those who kill others and approve of killing are reborn in the four lower
realms (animals, ghosts, demons, and hell) after death. When they are reborn
again as human beings, their lives are short. Those who abstain �om killing,
and have compassion for living beings, are reborn in the celestial realms.
When they are reborn again as human beings, they enjoy long lives.
The Buddha then explained about sickness and health. Some people hurt
other beings — they enjoy inflicting pain. Due to that kamma, they are reborn
in the four lower realms. When they are reborn again as human beings, they
are often sick or accident-prone. Those who do not hurt others are reborn in
celestial realms. When they are reborn again as human beings, they are healthy.
Why are some people ugly, while others are beautiful? The Buddha
explained that some people become angry very easily. Due to anger, they
are reborn in the four lower realms. When they are reborn again as human
beings, they are ugly. Others do not get angry easily, and have goodwill
towards others. They are reborn in celestial realms. When reborn as human
beings, they are beautiful.
Some people are envious. Due to envy, they are reborn in the four lower
realms. When they are reborn again as human beings, they have few �iends.
Those who are not envious are reborn in celestial realms. When they are
reborn again as human beings, they have many �iends.
Some people are mean, and do not want to give or share anything. Due
to meanness they are reborn in the four lower realms. When they are reborn
as human beings, they are poor. Those who are generous and unselfish
become wealthy.
Some people are proud, and contemptuous of others. Due to pride they
are reborn in the four lower realms. When they are reborn again as human
beings, they are born in lowly circumstances. Those who are humble are
reborn in celestial realms. When reborn again as human beings, they are
born in fortunate circumstances.
Some people have no thirst for knowledge, and do not ask questions to
learn about skilful behaviour. Lacking knowledge, they do many wrong
actions and are reborn in the four lower realms. When eventually reborn as
human beings, they are ignorant. Those who are inquisitive, and ask wise
questions, are reborn in celestial realms. When they are reborn again as
human beings, they are intelligent.
So ask discerning questions whenever you meet a learned person. Make
a thorough investigation about every important matter, especially about the
Dhamma. The Dhamma is profound, and can be understood only by the
 The Nature of Kamma 3

wise. Intelligence is not the same as wisdom, but a clear intellectual grasp
of the Dhamma will ensure that one is �ee �om gross wrong-views. Mundane
right-view means that one has confidence in the Buddha’s teaching. With
confidence, one will s�ive to gain mindfulness and concen�ation. This will
lead to seeing things as they really are, which means insight knowledge.
Mature insight will give rise to supramundane right-view.

The Nature of Kamma

Kamma means any intentional action done by body, speech, or mind. It
is the inner intention that the Buddha called kamma, not the outward deed.
So to understand kamma properly we must examine our motives. When we
do any good deeds, such as giving chari�, or observing morali�, if we hope
for good results this will affect the result of our actions. The Visuddhimagga
says:1 “Morali� undertaken out of desire for fame is low. That undertaken
with desire for the �uits of merit is moderate. That undertaken aspiring for
the noble state (nibbāna) is superior.” To puri� the mind of ulterior motives
it is vital to cultivate insight, otherwise even good deeds will prolong
suffering in the cycle of existences, not to speak of bad deeds.
The Buddha said that beings are the owners of their kamma (kammassakā),
heirs of their kamma (kammadāyāda), have kamma as their origin (kammayonī),
are related to their kamma (kammabandhū), and have kamma as their refuge
(kammappaṭisaraṇā), whatever skilful or unskilful action they do, they will
inherit its results.2
In this life, people are said to be the owners of their proper�, and they
will go to ex�aordinary lengths to protect it. They say, think, and believe
firmly, “This is my watch, my car, my house, my wife, my children, my own
body.” However, they are not able to take any of these things with them
when they die. Everything must be left behind — except for kamma.
Whatever good and bad actions they have done throughout life follow them
to give results in due course, just like a shadow that never leaves. That is
why the Buddha said that beings are the owners of their kamma.
The potential of kamma is not des�oyed at death, but we cannot point out
where it is stored up. A �ee has the potential to give �uits in due season, but
we cannot point out where the �uits are stored in a �ee. Even though a �ee
is capable of giving �uits, if the weather is not right, no �uits will appear.
Kamma is similar, which is why the Buddha said that kamma is the seed or
womb �om which beings are born. Very powerful kammas give an inescapable
1 Vism. 13. 2 Abhiṇhapaccavekkhitabba Sutta (A. iii. 72).
4 An In�oduction to Kamma

result, but the result of lesser kammas is not definite. If this were not so, there
could be no escape �om suffering. Some kammas give results in the same life,
others will give their results in the next life. The remainder give results in the
lives after that, so everyone has a store of good and bad kamma that is waiting
for the right season to give its �uit. Children inherit the proper� of their
parents after they die, not the proper� of their neighbours. All beings are heirs
to their own kamma — having made their own bed, they have to lie in it.
Kamma is also the origin of beings — it is the seed or womb �om which
all beings are born. At the moment of rebirth, only one kamma can give its
result. A good person who is reborn as a dog due to one unwholesome
kamma will have to suffer a dog’s life. They may have good food, a kind
owner, beautiful appearance, etc., due to previous good kamma, but they
still have to endure a dog’s existence. If a bad person is reborn as a human
being due to one wholesome kamma, they can enjoy all the benefits that
human existence has to offer, getting a rare chance to learn the Dhamma,
but their previous bad kamma will cause many difficulties and obs�uctions.
In this present life, everyone is doing many good and bad kammas.
Powerful good kammas can prevent bad kammas �om giving their result,
or mitigate their effects. Likewise, powerful bad kammas can prevent good
kammas �om giving their result, or spoil their effects. This is why the Buddha
said that beings have kamma as their relatives. The Buddha illus�ated this
mitigation of the effects of kamma with a simile. If you put a spoonful of salt
in a cup of water it becomes undrinkable, but if you put a spoonful of salt
in a lake you cannot even taste it.
In the Milinda Pañha,1 Venerable Nāgasena compared good kamma to a
boat, and bad kamma to rocks. Even a small stone will sink, but if many
small and large rocks are put into a large boat they will not sink. So we should
do as much good kamma as we can, we should not do any more bad kamma
at all, and we should cultivate knowledge, wisdom, and awareness so that
we know the difference, and can con�ol our emotions.
Most important, kamma is the sole refuge of all beings. It is both the cause
of our difficulties, and the means of our escape. Buddhists should rely on
their own efforts to gain salvation. Even the very best teacher can only point
out the right way. We have to �avel the path by our own efforts. We do
unskilful deeds due to our own foolishness, and we must acquire wisdom
and discipline to correct our own defects. No one else can do it for us. The
Buddha only showed us the right method.
1 Miln.80.
 The Power of Kamma 5

“Tumhehi kiccamātappaṃ, akkhātāro Tathāgatā. Paṭipannā

pamokkhanti, jhāyino mārabandhanā.”
“S�iving should be done by yourselves;
the Tathāgatas only point out the way.
The meditative ones, who enter the way,
are delivered �om the bonds of Māra.” (Dhp 276)

The Power of Kamma

What makes one kamma powerful and another one weak? We need
intention even to lift an arm, and only one intention is not enough. Intention
has to arise continuously in a s�eam of separate moments of consciousness
to lift the arm up, and again to keep it there. To kill a mosquito doesn’t take
a very s�ong intention, but to kill a human being the intention must be
powerful. If one is thrown into a threatening situation, anger may boil up
suddenly, and the wish to kill one’s assailant may arise, but a good person
is unlikely to murder someone because the intention to kill arises only
sporadically. However, in a bad person who easily gives vent to anger, the
murderous intention might be s�ong enough to actually kill someone.
Premeditated murder needs anger to be sustained over a longer period. That
is why the courts inflict a heavier sentence for premeditated murders than
they do for crimes of passion.
Another very important factor is view. Farmers are taught �om a young
age that certain animals are vermin, and that it is therefore a good thing, or
at least a necessary evil, to kill them. Slaughtermen and fishermen learn that
livestock or fish have to be killed to earn a living, so they kill them without
compunction. Doctors who practise abortion hold the view that they are
relieving the suffering of the mother, but they ignore the suffering that they
are inflicting on the foetus. Once a wrong-view has become established, it is
difficult to change. To do a wrong action believing it to be right, is more
harmful than if one knows that it is wrong. The Milinda Pañha gives the
simile of seizing a hot iron ball not knowing it is hot compared to the case
where one knows it is hot. Someone who did not know it was hot would be
burnt more severely than one who knew the danger.
The virtue of an individual also has a very significant effect on the potency
of kamma. Giving food to an animal gives a result a hundred times greater
than the food given.1 Giving food to an unvirtuous human being gives a
thousand times result, giving food to a virtuous human-being gives a
1 Dakkhiṇavibhaṅgasutta, Majjhimanikāya, Sutta 142.
6 An In�oduction to Kamma

hundred thousand times result … to a non-Buddhist ascetic with jhāna gives

a billion times result … to one s�iving for s�eam-winning gives an
immeasurable result. So what can be said of the result of giving to a
S�eam-winner … to one s�iving for Once-returning … to an Arahant … to
a Paccekabuddha … to an Omniscient Buddha … and a gift to the Saṅgha
gives a result that is immeasurable and greater than any gift to individuals.
Conversely, killing an animal results in violent death a hundred times, while
killing an Arahant, or one’s mother or father, definitely results in rebirth in
hell where one will suffer millions of violent deaths. Just insulting a Noble
One creates obs�uctive kamma that is powerful enough to prevent the
attainment of nibbāna unless one confesses one’s fault. Kamma is intention,
which is mental, so even without saying or doing anything, covetousness,
ill-will, or wrong-view are unwholesome mental kammas with evil effects.
Casual, passing thoughts may not amount to much, but habitual negativi�
can lead to hell.
Kamma is not fate, but it does have effects both in this life and the next.
It is like kinetic energy or momentum. The direction that life takes is
conditioned by kammas accumulated in this life and in preceding lives.
Actions in the present life are the only means that we have to change our
destiny in this life and the next. That is why the Buddha said that beings
have kamma as their refuge and will inherit the results of their good and
bad actions. Repeated actions form good or bad habits, which mould good
or bad character. To reform one’s character is the only way to ensure
happiness in the long term. Accumulated wholesome kammas aimed at
enlightenment are called perfections (pāramī).

Classification of Kamma
According to the time of giving results there are four kinds of kamma:–
1. Kamma that ripens in the same life-time.
2. Kamma that ripens in the next life.
3. Kamma that ripens indefinitely in successive births.
4. Kamma that is ineffective.
According to function there are four kinds:–
1. Regenerative kamma, which conditions rebirth.
2. Supportive kamma, which maintains the results of other kamma.
3. Counteractive kamma, which suppresses or mollifies the results of other
kamma.
4. Des�uctive kamma, which des�oys the force of other kamma.
 Ten Immoral Kammas and Their Effects 7

According to the priority of giving results there are also four kinds of kamma:–
1. Heavy kamma, which produces its resultant in this very life or in the next.
The absorptions are heavy wholesome kammas. Crimes such as ma�icide,
pa�icide, the murder of an Arahant, wounding a Buddha, and causing
a schism in the Saṅgha are heavy unwholesome kammas.
2. Death-proximate kamma, which one does just before death. If there is no
heavy kamma then this determines the next rebirth.
3. Habitual kamma is any action that one does very often. In the absence of
death-proximate kamma this determines the next rebirth.
4. Residual kamma is the last in the priori� of giving results. This determines
the next birth in the absence of habitual kamma.
A further classification of kamma is according to the realm in which the results
are produced:–
1. Unwholesome kamma, which produces its effect in the four lower realms.
2. Wholesome kamma that produces its effect in the sensual realm.
3. Wholesome kamma (rūpajhāna) that produces its effect in the realms of
form.
4. Wholesome kamma (arūpajhāna) that produces its effect in the formless
realm.

Ten Immoral Kammas and Their Effects

1. Killing (pāṇātipātā) is the intentional killing of a living being. Causing
accidental death, even by negligence, does not break the precept, though
negligence is unwholesome. The evil effects of killing are: having a short
life, �equent illness, constant grief caused by separation �om loved ones,
and constant fear.
2. Stealing (adinnādānā) is taking the proper� of others by stealth, deceit, or
force. Tax evasion, fare dodging, and in�ingement of copyright also
amount to stealing. The evil effects of stealing are: pover�, wretchedness,
unfulfilled desires, and dependent livelihood.
3. Sexual Misconduct (kāmesumicchācārā) is the enjoyment of sexual
intercourse with unsuitable persons. A good rule of thumb for modern
people is, “If my parents or my partner’s parents know we are doing this,
will they be unhappy?” The evil effects of sexual misconduct are: having
many enemies, getting an unsuitable spouse, rebirth as a women, or
rebirth as a �anssexual.
4. Lying (musāvādā) is the intentional perversion of the �uth to deceive
others. Telling a lie in jest, expecting not to be believed, comes under the
8 An In�oduction to Kamma

heading of �ivolous speech, rather than lying. The evil effects of lying
are: being tormented by abusive speech, being subject to vilification,
incredibili�, and bad breath.
5. Abusive speech (pharusāvācā) intends to hurt others. Though speech is
hurtful, if the intention is to correct or prevent immoral or foolish conduct,
it is not abusive speech. The evil effects are being detested by others, and
a harsh voice.
6. Slander (pisuṇāvācā) intends to cause division. To warn someone about
another’s bad character is not slander. The evil effect is the dissolution of
�iendship without sufficient cause.
7. Frivolous speech (samphappalāpā) is speech with no useful purpose. A lot
of conversation, and nearly all modern entertainment falls into this
category. The evil effects are disorder of the bodily organs and incredibili�.
8. Covetousness (abhijjhā) is longing to possess another’s proper�, spouse,
or children. This mental kamma is s�ong enough to cause rebirth in the
lower realms. If one s�ives further to attain the object of one’s desire then
one will also have to steal or commit sexual misconduct. The evil effect
is non-fulfilment of one’s wishes.
9. Ill-will (byāpāda) is ha�ed, aversion, or prejudice. This kamma is also only
mental. The effects are ugliness, many diseases, and a detestable nature.
10. wrong-view (micchā-diṭṭhi) is of many kinds, but in essence all wrong-views
deny the law of dependent origination (paṭiccasamuppāda), or cause and
effect (kamma). The effects are base attachment, lack of wisdom, dullness,
chronic diseases, and blameworthy ideas.

Moral Kammas Causing Rebirth in the Sensual Realms

1. Chari� (dāna) is giving or generosi�. It is the volition of giving one’s
possessions to others, or sharing them liberally.
The intention is more important than the value of the gift. To get the best
results one should give respectfully, while aspiring to attain nibbāna. When
giving food to a monk, one should approach within arms-reach, putting the
offering into his hands or onto something held by him. If it is after midday
or before dawn, food should not be given into his hands, but it can be put
down near him to be offered later. Money should never be given to a monk,
nor put down near him, but it may be given to a lay person such as a temple
attendant or �ustee with ins�uctions to provide whatever the monk needs,
or to provide whatever suitable things one wants to give. Alcohol, weapons,
foolish entertainments, bribes, or anything else that corrupts morali� should
 Moral Kammas Causing Rebirth in the Sensual Realms 9

not be given to anyone, as this is unwholesome kamma (adhamma dāna). The

beneficial effects of giving are wealth, the fulfilment of one’s wishes, long-life,
beau�, happiness, and s�ength.
2. Morali� (sīla) is the volition of re�aining �om evil. It is the volition of
right speech, right action, and right livelihood.
Lay Buddhists should observe the five precepts as a matter of course.
Whenever possible they should observe the eight precepts to refine their morali�,
and to puri� the mind for meditation. The monks’ morali� is ex�emely refined
— the Visuddhimagga says that there are more than nine billion precepts to be
observed. A lay person can undertake the monastic discipline for a short period,
to practise meditation for example. In my view, a candidate should be given
proper �aining before taking full ordination, and should resolve to stay for at
least three months. If candidates lack proper �aining they may make
unwholesome kamma, obs�ucting their spiritual progress.
To follow the novice’s ten precepts is not so demanding, so it is appropriate
to ordain for just a week or two, but it is still a serious undertaking; not just
something to do for a weekend. There is no longer an order of Theravāda
bhikkhuṇī,1 but women can ordain as eight precept nuns, shaving their heads
and wearing white, pink, or brown robes depending on the �adition. The
beneficial effects of morali� are rebirth in noble families or in heavenly
planes, beau�, fame, and having many �iends.
3. Mental Culture (bhāvanā) is the volition when one practises �anquilli�
meditation (samatha); or it is the development of insight by repeatedly
contemplating mental and physical phenomena.
Learning to recite discourses (sutta) and verses (gāthā) by heart is also
included in mental culture. The beneficial effects of mental culture are
development of wisdom, good reputation, and rebirth in higher planes.
4. Reverence (apacāyana) is the wholesome volition of paying respect to the
Buddha, Dhamma, and Saṅgha; to one’s parents and elders, to teachers,
to others who lead virtuous lives, or to shrines, images, and pagodas.
This wholesome kamma costs nothing. Whether entering a vihāra, where
people may be meditating, or a library where people may be studying, one
can easily make good kamma by res�aining one’s actions and speech. The
beneficial effects of reverence are noble parentage, commanding respect,
and influential positions.
5. Service (veyyāvacca) is the volition of helping virtuous people, those about
to set out on a journey; the sick, the old, and the feeble.
1 The legali� of bhikkhuṇī ordination is a point of con�oversy.
10 An In�oduction to Kamma

This wholesome kamma also costs nothing. By serving a monk one gets
many opportunities to learn the Dhamma and promote the Buddhadhamma.
When living with virtuous monks it will be much easier to re�ain �om
immoral deeds. The beneficial effects of service are having a large following
and many �iends.
6. Transference of Merit (paṭidāna) is the volition of asking others to
participate in wholesome deeds and thereby to share in the resultant merit.
When doing any wholesome deeds such as giving alms, listening to
Dhamma, or practising meditation, one can multiply the benefits by urging
family and �iends to participate. The beneficial effects of �ansference of
merit is the abili� to give in abundance.
7. Rejoicing in Other’s Merit (pattānumodanā) is the volition of rejoicing in
the goodness of others.
When others do wholesome deeds, even if one cannot participate, one
can make wholesome kamma by giving them encouragement. The beneficial
effect of rejoicing in others’ merit is finding joy wherever one is born.
8. Listening to the Dhamma (dhammassavanā) is the volition of listening to
or reading Dhamma with a pure intention to gain morali�, concen�ation,
learning, or insight.
The �aditional way to listen to Dhamma is to sit on a lower seat than the
speaker, with eyes downcast and hands held together in añjali, with one’s
feet pointing away �om the speaker. Shoes, head coverings, and weapons
should be removed. If the speaker is standing, then one should also stand.
The essential point is to be attentive and respectful. The beneficial effect of
listening to the Dhamma is the development of wisdom.
9. Teaching the Dhamma (dhammadesanā) is the volition of teaching Dhamma
motivated by compassion, without any ulterior motive to get offerings,
honour, praise, or fame.
Reciting suttas is also dhammadesanā. When teaching, or reciting suttas
and verses (gāthā), it is improper to elongate the sound, as singers and orators
do, to arouse the emotions. One should concen�ate on the meaning of the
words, not on the sound. One should not shout, nor recite hurriedly, but
keep in harmony with others, enunciating each syllable clearly with reverence
for the Dhamma. When learning by heart, one may recite quickly since the
purpose is different.
The beneficial effects of teaching the Dhamma are a pleasing voice and
the development of wisdom.
 Moral Kammas Causing Rebirth in Realms of Form 11

10. S�aightening One’s Views (diṭṭhūjukamma) is the volition to gain

right-view (sammā-diṭṭhi).
If one does not understand what a monk says, or disagrees, one should
ask pertinent questions. If still not satisfied, ask another monk, or read the
�anslations of the texts for yourself, or learn Pāḷi so that you can read the
original texts and Commentaries. When buying gold or gems people question
the seller about their puri�. The beneficial effects of s�aightening one’s views
are intelligence and the attainment of nibbāna.
Right-view is of two kinds: mundane and supramundane. Mundane
right-view means belief in kamma; or the belief that as we sow, so shall we
reap. This right-view is found in all religions. An educated Buddhist will
also believe in the tenfold mundane right-view as follows: 1) there is a benefit
in giving alms, 2) there is a benefit of grand offerings, 3) there is a benefit of
�ivial gifts, 4) there is a result of good and evil deeds, 5) there is special
significance of deeds done to one’s mother, 6) there is special significance of
deeds done to one’s father, 7) there are spontaneously arisen beings such as
deities, ghosts, and Brahmās, 8) there is this human world, 9) there are other
worlds, such as heaven and hell, 10) there are some people who, by the power
of concen�ation, can see beings reborn in other worlds.
Supramundane right-view, which arises on attaining the path of S�eam-
winning, means right understanding of the four noble �uths. It includes the
realisation of nibbāna, eradication of self-view or egoism, �eedom �om
attachment to rites and rituals, permanent stabili� in morali�, and unshake-
able confidence in the Buddha, Dhamma, and Saṅgha.

Moral Kammas Causing Rebirth in Realms of Form

These powerful wholesome kammas �anscend the sensual realm. Sensual
desire is one of the five hindrances to concen�ation, so to attain jhāna one
has to overcome sensual thoughts. The absorptions (jhāna) are difficult to
attain, and difficult to maintain. They are not usually attained when practising
the pure insight method, but insight meditators do experience mental states
comparable to jhāna.1 Purification of mind by overcoming the five hindrances
is achieved by constantly noting phenomena.
Insight pulls out defilements by the root, jhāna only cuts them off at the
base, so insight meditation is preferable. The absorptions are attained in
sequence as concen�ation becomes deeper. An adept can gain psychic powers.
1. The First Jhāna — Absorption of the mind with initial application,
sustained application, joy, bliss, and one-pointedness.
1 See the chapter on Vipassanā jhāna, “In This Very Life,” U Paṇḍita.
12 An In�oduction to Kamma

2. The Second Jhāna — Absorption of the mind with sustained application,

joy, bliss, and one-pointedness.
3. The Third Jhāna — Absorption of the mind with joy, bliss, and one-
pointedness.
4. The Fourth Jhāna — Absorption of the mind with bliss and one-pointedness.
5. The Fifth Jhāna — Absorption of the mind with equanimi� and one-
pointedness.

Moral Kammas Causing Rebirth in Formless Realms

These absorptions are ex�emely refined and must be developed after the
preceding ones.
1. Moral consciousness dwelling on the infini� of space.
2. Moral consciousness dwelling on the infini� of consciousness.
3. Moral consciousness dwelling on nothingness.
4. Moral consciousness wherein perception is so ex�emely subtle that it
cannot be said whether it is, nor that it is not.

What Kamma Is Not

Kamma is not fatalism. The view that everything happens because of past
causes (pubbekatahetu-diṭṭhi) is a serious wrong-view. Past kamma is very
significant because it determines where we are reborn, whether we are
wealthy, healthy, intelligent, good-looking, etc. It also determines many of
the �ials that we have to face in life, and the family and socie� that we are
born into, which have a very powerful influence on our lives.
The Law of Dependent Origination teaches that we have wandered
through an infinite number of existences blinded by ignorance and driven
by craving. In this existence too, we continue making kammas (saṅkhārā)
that will give rise to more existences in the future. Some kammas are like
seeds, others are like sunshine and water. Bad kammas are like drought,
pests, and fungal diseases, while protective good kammas are like water,
pesticides, and fungicides. Although the quali� of the seed is crucial in
determining the �pe and quali� of plants, many other factors influence their
size and vitali�. Likewise, although a single past kamma determines rebirth,
other kammas help or hinder spiritual growth. Each individual has a unique
potential, which may be realised to a greater or lesser extent. Latent potential
that is developed in this life will be s�onger in the next, but if it is neglected,
it will become weaker.
 What Kamma Is Not 13

The Buddha taught us how to �anscend the cycle of rebirth by becoming

aware of the process. The cycle of dependent origination can be broken in
two places: at the link between ignorance and mental formations, and at the
link between feeling and craving. We must gain knowledge and insight to
dispel ignorance, and practise generosi�, renunciation, and patience to
abandon craving. Instead of being led around like a bull with a ring through
its nose every time a pleasant or unpleasant object appears, we should
contemplate the feelings arising within us. To dispel ignorance, we should
study the Dhamma, and develop insight by investigating mental and physical
phenomena as they occur. Awareness, concen�ation, and objectivi� will
reveal their �ue nature.
If we examine our thoughts and feelings systematically we can overcome
the urge to follow them. The grip of craving and delusion will be loosened,
and our kamma will incline more towards nibbāna, the cessation of all
suffering. Mindfulness meditation was taught by the Buddha “for the
purification of beings, for the �anscendence of grief and lamentation, for
the extinction of pain and sorrow, for attaining the right method, for the
realisation of nibbāna.” If we only practise without praying for nibbāna we
will achieve it in due course — provided we really s�ive hard. If we only
pray for nibbāna without practising, we will continue to suffer, however
pious our hopes and prayers.
Properly understood and practised, the Buddha’s teaching will �ee us
�om habit, attachment to �adition, prejudice, wrong-view, and bigo�y —
biases that are conditioned by past kamma. Mindfulness is the key to unlock
the mind �om the s�aight-jacket of preconceived notions. To see things as
they really are, we must question �adition, and investigate the �uth. As a
telescope’s mirror requires meticulous polishing to remove all defects;
morali�, concen�ation, and wisdom require constant refinement to become
perfect. Stable morali�, unremitting mindfulness, deep concen�ation, and
clear insight will lead to liberation.
Some teachers say that because kamma is conditioned by ignorance, to
attain enlightenment we should do nothing. They misrepresent the Buddha
by saying that all s�iving is suffering. Only s�iving for sensual pleasures is
the cause of suffering. To attain nibbāna, we must s�enuously cultivate the
wholesome kammas of morali�, concen�ation, and wisdom. If all the good
people leave a ci�, only fools and rogues will remain. If we fail to do
wholesome kammas, we will inevitably do unwholesome ones! The best
wholesome kamma is the diligent practice of insight meditation.
14 An In�oduction to Kamma

Some Illustrations from the Canon

Numerous examples in the Commentaries illus�ate the specific results
of kamma. Tales of previous lives were related by the Buddha in response
to questions asking why certain surprising events had occurred. In the Suttas
one finds explanations regarding kamma, besides the Cūḷakammavibhaṅga
Sutta already cited, for those who lack faith in the Commentaries.

The Mahākammavibhaṅga Sutta

This discourse refutes deterministic views regarding kamma.1 Although
it is generally �ue that those who do evil deeds such as killing living beings,
stealing, and so forth, are reborn in hell or the lower realms after death, it is
not always the case. The converse is also �ue that not all who do wholesome
deeds are guaranteed to go to heaven after death. One may do a mixture of
wholesome and unwholesome deeds during one’s life, but it is uncertain
which of them will get the opportuni� to bear �uit at the moment of death.
Exceptions to the general rule can be cited,2 such as the robber and public
executioner Tambadāṭhika who went to Tusita heaven after death, and Queen
Mallikā who was reborn in the lower realms. Only heavy kamma has a
definite result, others can be mitigated or overridden by other kamma.

The Dakkhiṇāvibhaṅga Sutta

The Buddha’s maternal aunt, Mahāpajāpatī Gotamī, the first bhikkhuṇī,
made a robe that she wished to offer to the Buddha.3 The Buddha urged her
to offer it to the Saṅgha as in that way both the Buddha and the Saṅgha
would be honoured. The discourse goes on the analyse the �uits of giving,
first to an animal, then to human beings with increasing virtues and spiritual
attainments. This makes it clear that an action done to one of great virtue is
much more significant and potent than the same deed done to one of lesser
virtue. The same is �ue, of course, regarding evil deeds. Killing an insect is
less demeritorious than killing an elephant, killing a robber is less demerito-
rious than killing a virtuous ordinary person, etc.

The Pāyāsi Sutta

Prince Pāyāsi was ruling as the Lord over the town of Setavyā, with the
authori� invested in him by King Pasenadi of Kosala. He was a sceptic who
had little faith in the Buddha’s teaching.⁴ Kumāra Kassapa, a leading disciple
1 M.iii.207. Mahākammavibhaṅga Sutta. 2 DhpA. vv 100 and 151.
3 M.iii.252, Dakkiṇāvibhaṅga Sutta. ⁴ D.ii.315.
 The Pāyāsi Sutta 15

of the Buddha who was praised for his eloquence, was touring that area with
five hundred monks. His discussion with the prince is recorded in the Pāyāsi
Sutta, the twen�-third discourse of the Dīghanikāya.
As a result of the discourse, the prince gained some confidence in the
Buddha’s teaching, took refuge in the Triple Gem, and declared himself to
be a disciple. He established a regular donation of alms to ascetics and
beggars, but the almsfood and robes were of poor quali�. The young brahmin
Uttara, who was in charge of the dis�ibution criticised it, so Pāyāsi authorised
him to give high quali� food and clothes like those the prince used himself.
In due course, Uttara and Pāyāsi both passed away and were reborn
among the gods, but Uttara was reborn in Tāvatiṃsa while Uttara was reborn
in an emp� mansion in the lower celestial realm of the Four Great Kings.
At that time the Venerable Gavampati was accustomed to going to that
emp� mansion for his midday rest, and on meeting Pāyāsi asked him if he
was formerly a sceptic who did no believe that there was any �uit of
wholesome deeds such as chari�. Pāyāsi admitted that he was formerly of
that view, but had been convinced otherwise by the Venerable Kumāra
Kassapa. The Venerable Gavampati then asked Pāyāsi where Uttara had been
reborn, and he replied that he had been reborn in Tāvatiṃsa due to giving
alms ungrudgingly, with his own hands, and with due respect, unlike himself
who had been reborn in an emp� mansion and in a lower realm due to giving
alms grudgingly, not with his own hands, without due respect.
Pāyāsi deva then urged the Venerable Gavampati to ins�uct people to
give ungrudgingly, with their own hands, and with due respect. Thus, the
Venerable Gavampati did so, relating the story of Uttara and Pāyāsi.
Nowadays, there are many sceptics like Pāyāsi who do not believe in
kamma and rebirth. If they are moral humanists who accept responsibili�
for their own actions, their insight into the human condition is limited due
to their annihilationist view of one life only. They may abstain �om most
evil deeds, but they are ignorant regarding mental kamma, and due to
covetousness, ill-will, and wrong-views, they will inevitably do unwholesome
verbal deeds due to their disrespect for the teachings of the Noble Ones.1
The Buddha referred to them as one-eyed individuals:2 they can see their
own benefit in this very life, but they cannot see the life after death, so they
are blind in one-eye. That’s a lot better than being blind in both eyes like
evil-doers, but it prevents them for enjoying the superior happiness enjoyed
by those with two eyes, or those like the Buddha with the third-eye.
1 M.i.400, the Apaṇṇaka Sutta. 2 A.i.128, Andha Sutta.
16 An In�oduction to Kamma

Bālapaṇḍita Sutta
The discourse on the foolish and the wise describes the suffering of the
evil-doer in this very life and in hell after death. It also describes the happiness
experienced in this very life and after death by one who does good deeds.
It is a clear illus�ation of the mundane right-view that there is a �uit of good
and evil deeds (atthi sukaṭa dukkaṭānaṃ kammānaṃ phalaṃ vipāko).1
In three ways a fool who does evil deeds experiences suffering in this
very life: 1) When hearing people talking about evil deeds evil-doers know
that they have those faults, and so feel remorse; 2) On seeing an offender
being punished for evil deeds, the evil-doer fears being discovered; 3) When
relaxing at home, the evil-doer remembers the evil deeds committed, and so
feels remorse.
Fourthly, on the breakup of the body, after death, the evil-doer is reborn
in hell and experiences excruciating pain and suffering that is hard to describe.
The Buddha went on to give detailed descriptions of the cruel punishments
inflicted on evil-doers who are reborn in hell.
Of course, evil-doers often hold wrong-views, and have no fear of hell,
but they live in constant fear of getting caught and punished for their crimes.
Because they are cunning and wicked, they imagine that their life is enjoyable,
but they are blind to their fate, and find it hard to change even if they do
come to see the error of their ways.

The Devadūta Sutta

The next discourse in the Majjhimanikāya, the Heavenly Messengers, is
similar. The Buddha states that he sees the destiny of beings as clearly as a
man would see people coming and going between houses with open doors.2
He goes on to describe how Yama, the Lord of the underworld, questions
the evil-doer after death and asks him whether or not he saw the five heavenly
messengers. These are: a new born baby unable to fend for itself, an elderly
person only able to walk with the aid of a stick, a sick person lying in urine
and excrement relying totally on the care of others, a criminal captured and
punished by the king, and a dead body decaying in a cemetery.
Although the evil-doer replies that these messengers were seen, the
evil-doer did not understand the message, so was unable to abstain �om
evil deeds and cultivate good deeds. Yama then reminds them that the results
must be experienced by the perpe�ator. Then he gives the evil-doer into the
hands of the wardens of the hell realms who inflict terrible punishments.
1 M.iii.162. 2 M.iii.178.
 The Talapuṭa Sutta 17

The Devadaha Sutta

The Buddha refutes the teaching of the Jains (Nigaṇṭhā) that all pleasure
and pain experienced is due to past kamma (pubbekatahetu-diṭṭhi).1 If this
were so, there could be no liberation �om suffering, and no benefit �om
s�iving in the present existence to attain knowledge and wisdom. This
discourse s�esses the importance of present effort to escape �om suffering.
Although we have kamma as our own proper� and inherit its results, we
also have kamma as our refuge (kammappaṭisaraṇā). If anyone is born into
pover� due to the past unwholesome kamma of stealing, they can still acquire
wealth by honest labour or skill in �ade; similarly, if they are born
unintelligent due to the past unwholesome kamma of not asking what is
wholesome or unwholesome, they can still acquire knowledge and wisdom
in this life by asking questions when meeting a wise teacher. It may be more
difficult for someone born with disadvantages to make material and spiritual
progress, but unless their past obs�uctive kamma is very heavy it will only
be a hindrance, and not an insurmountable barrier. There are many examples
of modern medical advances enabling the sickly to live normal lives.

The Talapuṭa Sutta

An actor or comic approached the Buddha and told him that he had heard
that, having made people laugh and given them delight, after death comics
were reborn in the company of laughing devas. The Buddha �ied to put him
off, but when asked for the third time he told him that comics were reborn
in the hell of laughter. He added that for one who held a wrong-view there
were only two destinations: an animal womb or rebirth in hell.2
The reason given is that the actor who is not �ee �om lust (rāga), ha�ed
(dosa), and delusion (moha), urges others who are also not �ee �om them to
focus even more on things inspiring these defilements.
Three discourses following this one are very similar, relating the destiny
of soldiers, mahouts, and cavalrymen who s�ive in battle to kill others and
die while so doing.
1 M.ii.214, Devadaha Sutta.
2 S.iv.306. From the explanation given it is clear that not only comics, but actors too who are
responsible for arousing defilements in others such as lust, anger, or delusion, are in the same
boat. It is hard to think of any films or plays that do not do this, although there are some that
also make the audience think about spiritual matters. Even in the matter of giving talks on
Dhamma, monks should be intent on conveying right understanding and not on making the
audience laugh by telling jokes. Anecdotes have their place to arouse empathy, and the texts
contain numerous stories to illus�ate the benefits of spiritual virtues. Some of them are
humorous such as the examples given by the Venerable Kumāra Kassapa in the Pāyāsi Sutta.
18 An In�oduction to Kamma

These four discourses all illus�ate how important right-view is in the

matter of determining the intention (kamma), and it’s result (vipāka). When
considering the outcome of any action we have to examine the intention and
mental states at the time of doing it. Believing that one is doing a good deed,
while in fact doing something unwholesome is very dangerous. If advised
by a wise person that one is following the wrong course, one might retort
and make further unwholesome kamma, hardening one’s heart against the
�ue teachings of the Buddha.
The Stanford Prison Experiment, the Milgram Experiment, and Jane
Elliott’s Blue-eyed and Brown-eyed Experiment prove that social pressure
and circumstances can seriously undermine an individual’s abili� to judge
what is wholesome or unwholesome. Buddhists should make a thorough
study of the Buddha’s teachings, and must practice meditation seriously to
get in touch with their innermost thoughts and feelings, to avoid being misled
by bigots in positions of authori�. If one is urged to do misdeeds by others,
the results will be nevertheless be experienced by oneself, just as if one had
taken poison on being told that it was delicious.

Bibliography
1. An In�oduction to the Law of Kamma, Sayādaw U Sīlānanda, Theravāda
Buddhist Association of America.
2. The Buddha and His Teachings, Nārada Mahāthera. Available �om
www.urbandharma.org
3. Gems of Buddhist Wisdom, “What Kamma Is” Sayādaw U Ṭhittila. Also
available �om TBV and SIBC.
4. Facets of Buddhism, Ven. Hammalawa Saddhātissa, Sri Saddhātissa
International Buddhist Cen�e (SIBC), 309‒311 Kingsbury Road, London
NW9 9PE (0208 204 3301)
5. The Debate of King Milinda, Bhikkhu Pesala, available �om Inward Path
Publishers, and �om www.aimwell.org
6. In This Very Life, Sayādaw U Paṇḍita, hard copies available �om Wisdom
Books.