Karma & Law of Karma

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Today’s sermon focuses on the Law of Karma. Many people are not born into Buddhist families, yet they seek to learn about Buddhism because of the teachings on Karma. This law clarifies for them the reasons behind the differences among individuals in human society and explains why very good people in this world still face suffering.

I once knew an Italian man who was deeply troubled by the issue of individual differences in society. He pondered this question extensively and sought answers from many people, but found no satisfactory responses. One day, he came across a book on Buddhism that discussed the Law of Karma. Upon reading about it, he felt a sense of satisfaction with the explanations it offered. He decided to explore Buddhism further, traveled to Asia, and became a monk, passing away at the age of eighty. The Law of Karma was the initial motivation that led him to become a Buddhist monk.

Today’s sermon on Karma is based on the Cūlakamma bhanga Sutta from the Middle-Length Discourses. This is a discourse that the Buddha delivered to the young Brahmin named Subha.

What is Karma?

Understanding Karma Accurately

The precise meaning of Karma is not only “action” or “doing” but also “intention”

Karma is often translated as action“. However, the precise meaning of Karma is intention” (Cetana) — intention is a mental factor or element, meaning the desire or intention to do something through body, speech, or mind.

Karma, in its truest sense, is the intention to perform an action. Due to this “intention”, a person carries out actions, speech, or thoughts. Every action, word, or thought is accompanied by “intention” or Karma. Therefore, the term Kamma or Karma should be translated as “intention” rather than simply “action”.

We must be cautious about the meaning of the word Karma; otherwise, when we speak of Karma, we might mistakenly think of it as mere action.

If we want to use the term accurately, we must say that Karma is intention.

Thus, Karma or intention is a mental factor that arises in our various states of mind. As a mental factor, it has the characteristic of “arising and then immediately ceasing.”

The characteristic of arising and ceasing is a common trait of all phenomena in the world. All phenomena are Impermanent. Everything has the nature of arising and then ceasing, coming and going.

The mental factor of intention also arises and ceases like other mental factors. However, one important point to note is that while other mental factors arise and then cease without leaving any trace, the mental factor of intention, when it ceases, still leaves behind a potential that leads to future consequences. This potential of Karma resides in the “stream of consciousness” of the mind. That is why when conditions are favorable, Karma will bear fruit.

Why You Should Understand Karma?

Why You Should Understand Karma?

As Buddhists, we understand the law of Karma according to the teachings of the Buddha. This understanding of the law of Karma brings many benefits. Here are a few of those benefits:

Understanding the Law of Karma Satisfies Our Curiosity About Inequality Among Beings.

We want to know why beings are different, why they are not the same, even though they are all sentient beings. Why is there disparity between people and between animals? The differences among sentient beings are logically explained through the law of Karma. Understanding the law of Karma satisfies our desire to comprehend the disparities among sentient beings. We are not surprised to see that many people have become Buddhists due to their understanding of the law of Karma.

Understanding the Law of Karma Gives Us Hope.

We always hope to improve and be better in the future. We are not satisfied with what we currently have. We can always enhance our conditions and circumstances by creating wholesome Karmas. Thus, understanding the law of Karma brings us hope. We will never lose hope.

Understanding the Law of Karma Comforts Us in Times of Adversity.

Nowadays, people encounter many adversities and face challenges repeatedly in their lives: loss of wealth, failing businesses, loss of friends, and the loss of loved ones. Those who do not understand the law of Karma may find no solace in such adversities; they might become despondent and depressed, sometimes even taking their own lives. However, those who understand the law of Karma can see that these adversities are the results of Karmas they created in the past, and they will realize there is no one to blame, not even themselves. Thus, those who understand the law of Karma find great comfort when facing unfavorable circumstances or disappointments.

Understanding the Law of Karma Provides Us with Mental Resilience Against Life’s Ups and Downs.

Living in this world, we often endure the ups and downs of life. We cannot avoid success and failure, gaining fame and losing it, obtaining benefits and suffering losses, being praised and criticized, and experiencing joy and sorrow. When we understand the law of Karma, regardless of whether we face success or failure, happiness or sorrow, we remain calm. In the face of both good and bad circumstances, we will not be shaken. Not being swayed by success or failure is very important. When successful and happy, people feel joyful and content, but when faced with failure, they become sad and disheartened. Therefore, their lives are filled with much suffering. If we understand the law of Karma, we can confront adversity with tranquility, unaffected by it.

Understanding the Law of Karma Helps Us Recognize Our Great Potential; We Can Create Our Own Future.

We must face the consequences of the Karmas we have created, which means we can shape our future by creating wholesome Karmas in the present. We have the power to create our own future if we understand the law of Karma. Not only do we recognize our latent potential, but we also understand that this potential will shape our future lives. We have the ability to create a better future than our present. Thus, understanding the law of Karma helps us realize that sentient beings have the potential to create their future. We do not need to seek external powers or the influence of divine beings to shape our future. Indeed, only we can create our future.

Understanding the Law of Karma Helps Us Recognize Our Responsibilities.

Through understanding the results of the Karmas we are experiencing, we recognize that they are the consequences of our own actions; our happiness or suffering is our responsibility. Understanding that we must be accountable for our happiness and suffering means we do not blame others or external circumstances. Thus, by understanding the law of Karma, we take responsibility for ourselves. If we want a better future, we must create wholesome Karmas right now. In summary, through understanding the law of Karma, we become responsible for ourselves.

Understanding the law of Karma also helps us avoid harming others and fosters compassion for all living beings. If we cause harm to others, we will inevitably suffer the painful consequences of the Karmas we have created.

Not wanting to inflict suffering upon ourselves leads us to refrain from causing suffering to others. Thus, understanding the law of Karma helps us avoid harmful actions or inflicting injury on sentient beings.

Why does understanding the law of Karma foster compassion for other beings? Because we realize that when we cultivate compassion for others, we are creating wholesome Karmas, and these wholesome Karmas will yield positive results in the future.

Through understanding the law of Karma, we can contribute to a society that thrives in joy and happiness, filled with love, understanding, and harmonious coexistence.

There are many more benefits to understanding the law of Karma. I encourage you to reflect on this and add your thoughts.

What Did the Buddha Teach About Karma?

The young Brahmin Subha asked the Buddha the following questions:

  1. Why do some people die young while others live long lives?
  2. Why are some people frequently ill while others enjoy robust health?
  3. Why are some individuals unattractive, while others are beautiful?
  4. Why are there those who are powerless, and others who hold great authority?
  5. Why do some people live in poverty and suffering, while others are wealthy and prosperous?
  6. Why are some born into lowly, humble families in the lower classes, while others are born into noble families in the upper class?
  7. Why are there people who are ignorant (lacking wisdom) while others are intelligent?

The Buddha answered Subha concisely about the fourteen categories of people. He said:

Dear young man, beings possess Karma as their own wealth. Beings are the heirs to their Karma. Beings arise from their Karma. Beings are born from their Karma, or they are relatives of the Karma they have created. Beings have Karma as their refuge. It is through Karma that differences arise among beings; it is Karma that creates distinctions between individuals.

The Buddha answered Subha in such a brief manner. Subha replied to the Buddha, saying that he did not fully understand the brief explanations given. Subha said:

“Venerable Sir, I do not fully comprehend your concise explanations. Please expound further with more details.”

The Buddha then elaborated on his explanations for Subha. The reason the Buddha initially responded so briefly was that he knew Subha was a very arrogant person. Subha believed himself to be intelligent enough to understand everything the Buddha taught, even if it was in brief statements. The Buddha wanted to lower Subha’s pride so that he could humbly listen to His teachings, which is why he initially provided only concise answers. When Subha requested a more detailed explanation, the Buddha then elaborated for him.

Although these questions were posed by Subha, they reflect common inquiries that many people ponder and seek answers to, as they encounter these issues in human life. There are those who, despite being born into the same family with the same parents and raised under identical circumstances and conditions, still differ from one another; some are intelligent while others are dull; some live long lives while others die young; some are wealthy while others are poor, and so on. These are the questions people often ask and wish to have answered satisfactorily.

If you were to pose these questions to someone who believes in God, in a deity, or a Creator, you might receive the response that:

“Because God has created it this way.”

“This answer will certainly not satisfy you. There will be many follow-up questions when you hear such a response. Only the explanations of the Buddha can truly satisfy, for His answers are not unreasonable. The Buddha addressed each of Subha’s questions one by one.

Even though individuals may be born to the same parents and raised in identical circumstances and conditions, we cannot attribute their differences solely to these factors, nor can we say that shared parentage means genetics is the cause. Even when nurtured under the same conditions, they are still different. Thus, the reasons for the differences among people in the same family must lie beyond genetics and circumstances. The Buddha clearly shows us that something from the past has shaped who we are, leading to our differing lives.


The Buddha explained each of Subha’s questions as follows:

1/Why do some people die young while others live long lives?

Some individuals kill other beings, not just once but repeatedly. As a result of these acts of killing, they are reborn into four undesirable realms. They may be reborn as animals, hungry ghosts, asuras, or in hell. After experiencing the suffering in these realms, if they are reborn as humans in this life, they may die young (short-lived). Because they have taken life, they have the intention of shortening the lives of other beings, wanting to end their lives sooner, which leads to a shorter lifespan for themselves. Instead of allowing other beings to live longer, they cause them to die early. Due to their desire to shorten the lives of others, they suffer the consequence of a similarly shortened lifespan.

There are those who never harm other beings. They uphold the precept of non-killing and actively prevent the killing of living beings. These individuals will be reborn in the heavenly realms after death. When they are reborn as humans, they will enjoy long lives. Those who die young are often those who have killed other beings in past lives, while those who live long lives have upheld the precept of non-killing in previous existences. By preventing the act of killing, their minds are filled with the wish for other beings to live long lives. This desire for the longevity of others is the cause of their own long lives when they are reborn as humans.

2/Why are some people frequently ill while others enjoy good health?

Some individuals are often plagued by illnesses, constantly suffering from one ailment after another, or their health is always poor. According to the Buddha’s teachings, these individuals have caused harm to other beings. They may not have killed people or other beings, but they have tortured and beaten others, causing pain and suffering, and inflicting injuries on the bodies of other beings. As a result of their cruel actions—torturing, beating, and harming the bodies of others—they are reborn into four undesirable realms. When they are reborn as humans, they continually suffer from illness, disabilities, and poor health.

On the other hand, some people have strong bodies and good health. They may never experience illness, never visit a doctor, never enter a hospital, and never take any medication. They possess robust health. Why is this the case? In this lifetime, they enjoy good health because, in their past lives, they never harmed others, did not injure anyone, and did not cause suffering to other beings. They have shown compassion towards others. Due to the good deeds they have performed, when they are reborn as humans, they enjoy good health.

3/Why are some people unattractive while others are beautiful?

Some individuals are often angry. Even a slight criticism can provoke their rage. With such a nature of anger and resentment, they must be reborn into four undesirable realms. When they are reborn as humans, the karma of their anger manifests, resulting in their unattractive appearance.

Thus, anger and hatred are the causes of physical unattractiveness. This is easy to understand. Even in our current lives, when we are angry, our faces can appear quite ugly; anger makes our expressions fierce and frightening. If we want to see how unattractive we look when angry, we can simply look in the mirror during those moments and observe our own ugliness.

On the other hand, beautiful individuals possess a nature free from anger. They consistently treat others well and are not easily provoked. Therefore, if you wish to be beautiful even in this lifetime, do not harbor anger. One of the keys to having a lovely face is to cultivate loving-kindness through meditation. Thus, the root of ugliness lies in anger, while the source of beauty is a lack of anger and the presence of compassion. This illustrates that if we desire to be beautiful and wish to have cheerful and charming expressions, we must avoid being easily angered.

4/Why are some people powerless while others hold great authority?

Sometimes you encounter individuals who possess authority; their words carry weight, and they influence others, compelling them to listen and follow. Conversely, there are those who lack authority, unable to make an impact. Many people, despite holding high positions, status, or considerable wealth, find that no one pays attention to what they say.

What is the reason for this?

Some people may hold high ranks and important roles but fail to command respect or influence others because, in their past lives, they exhibited jealousy. When they see someone else gaining benefits, recognition, or the respect of others, they feel uncomfortable and envious. Those who are often envious or resentful of others’ successes, benefits, or honors are likely to find themselves powerless and lacking authority in future lives.

In contrast, individuals who are obeyed and followed in this life are those who do not harbor jealousy toward the success, benefits, respect, or admiration of others. Envy is the root cause of our inability to exert authority or influence in this life. Conversely, the absence of jealousy and envy is what allows us to possess authority and impact others positively.

5/Why are some people impoverished while others are wealthy and prosperous?

The impoverished individuals in this life are those who, in past lives, did not know how to give, to help others with food, clothing, and other necessities for ascetics and Brahmins. They are those who did not practice the virtue of generosity. Conversely, those who are wealthy in this life are the ones who practiced generosity in their past lives. They have given food, drink, clothing, medicine, and other items to others.

The practice of generosity is the cause of wealth, while the lack of generosity or being miserly is the cause of poverty. Thus, being stingy, greedy, and unwilling to share with others is the root cause of their suffering and poverty.

6/Why are some people born into lowly, humble families while others are born into noble, high-class families?

Those born into lowly, humble families are the result of their pride, arrogance, and self-importance in past lives. They do not honor or show respect to those deserving of reverence. They fail to stand up to show respect to individuals worthy of such acknowledgment, do not offer their seats to those who deserve them, and do not give way to those who merit such courtesy. Their lack of respect and deference is the cause of their rebirth into a low class.

Conversely, those born into noble families and high social classes stem from the opposite causes. These individuals, in their past lives, were not proud, arrogant, or boastful. They consistently honored and revered those deserving of respect. They stood to show respect for individuals who warranted such acknowledgment, offered their seats to those who deserved them, and made way for those worthy of such courtesy. They exhibited respect and reverence towards those deserving of it.

In summary, pride and arrogance are the causes of being born into lowly families, while humility and respect are the reasons for being born into noble families.

7/Why are some people ignorant and lacking in intelligence while others are smart and insightful?

The cause of ignorance, dullness, and lack of intelligence, as well as the source of wisdom and sharp intellect, lies in whether or not one asks questions.

Those who do not seek out wise teachers to learn from and refuse to ask questions about what is good and what is evil, what should be done and what should not be done, etc., will find themselves reborn as dull or unintelligent individuals. Conversely, those who are always eager to explore, learn, and inquire about what constitutes good actions versus bad actions, what is appropriate and what is not, what should be done and what should not be done, will be reborn as smart, insightful, and wise individuals.

Thus, asking questions and seeking to understand the teachings is the cause of wisdom and intelligence, while failing to ask questions leads to a lack of understanding and intelligence.


Thus, now you know and understand the causes and the practices that lead to various results:

  • Killing other beings leads to a short life or premature death. Practicing the precept of non-killing results in longevity. Therefore, you have two choices:
  • If you wish to live long, do not harm other beings. If you do not care about living long—believing that living long or dying early is not an issue—then do not uphold this precept.
  • If you want to be healthy in the future, do not beat or harm the bodies of others.
  • If you desire to be beautiful, do not harbor anger.
  • If you want authority, influence over others, and to be respected, do not be envious or resentful.
  • If you wish to be wealthy, practice generosity.
  • If you want to be born into a noble, high-class family, be humble and refrain from arrogance.
  • If you want to be intelligent and wise, ask questions.

These are the causes that create the differences and disparities among individuals.

The Buddha addressed the questions posed by the young Brahmin Subha, and at the end of the sermon, once again, the Buddha taught that:

All beings have Karma as their inheritance. They are the heirs to the Karma they have created. It is indeed Karma that distinguishes one person from another.

Thus, the Buddha helped the young Brahmin Subha understand that all human differences are not created by God, a deity, or any external force. Instead, it is Karma—the actions performed by the body, speech, and mind of each individual—that leads to varying results. Their own Karma from the past determines whether they live long or die young, whether they are wealthy or poor, whether they are intelligent or ignorant. It is indeed Karma that creates the disparities in this current life.

Where is Karma stored?

Karma & Law of Karma

Once, King Milinda asked Venerable Nāgasena:

“Venerable Sir, can you tell me where Karma is stored?”

Venerable Nāgasena replied, “It is impossible to say precisely where Karma is stored. However, Karma depends on the stream of bhavanga (the stream of consciousness), as well as on materiality and mind. When the stream of consciousness encounters favorable conditions, Karma will bear fruit.

Although we cannot accurately specify where Karma is accumulated, when the right conditions arise for good Karma to manifest, its results will appear. Thus, this Karma, this intention, when it ceases, leaves behind something—a potential in the stream of consciousness (bhavanga) of beings. When favorable conditions arise, beings will experience the consequences.

Venerable Nāgasena provided an analogy using the mango tree:

“We cannot say where the mango is contained in the mango tree: is it in the roots, in the trunk, or in the branches? However, when the season comes, when there is enough moisture, when the weather is suitable, and when the conditions are right, the fruit will form, and the tree will bear fruit. In the same way, although we cannot say where Karma is stored, when the right conditions are present, we will experience the results of Karma.”

Having understood what Karma is, we should also understand what is not Karma.

What is not Karma?

Some doctrines propose that humans are governed by Fate or Predestination. According to this view, Fate or Predestination is something imposed upon beings by an unknowable, mystical power, or by deities, God, or Brahma. Karma is not Fate or Predestination in this sense.

Whenever we suffer from something or achieve what we desire, we often say, “This is the result of Karma” or simply, “This is my Karma”. However, if we define Karma as Fate or Predestination imposed upon someone, then the Karma we refer to is not the same as that Fate or Predestination.

Kamma (Karma) consists of what we have intentionally done in the past, and we bear the consequences of the Karma we have created, but the results of that Karma can manifest in the present or the future.

  • The result of Karma is the natural consequence of Karma.
  • The good or bad results of Karma are not created by deities, God, or Brahma.
  • The results of Karma are not rewards or punishments from deities, God, etc.
  • The good outcomes we reap are not gifts from deities or God.
  • The bad outcomes we face are not punishments from deities or God.

What we experience are the results of our own actions. The results of Karma belong to us; they are the outcomes of what we have done with intention. Thus, Karma is not Fate or Predestination imposed by some power; rather, it is our own possession. We receive good or bad results based on our own actions.

In summary, the results of Karma are not created by anyone but are the natural consequences of the Karma we have produced.

Some people believe that accepting Karma is akin to being “fatalistic” or that Karma represents a “fatalistic doctrine“. Those who embrace fatalism accept everything that happens to them and feel powerless to improve themselves. This is a misconception. Karma is not like that.

By creating good Karma, we will experience good results in this present life. Therefore, Karma is not a theory of fatalism. Karma does not represent fatalism or passive acceptance of whatever happens to us without seeking to avoid or improve our circumstances. We acknowledge that the good and bad things that occur are the results of Karma, but we improve our situation by creating new, wholesome Karmas. Thus, Kamma is not a doctrine of “fatalism”, as some may misunderstand.

Can we change the results of karma?

The next question is: Can we transform or improve the effects or consequences of Karma?

Even the Buddha did not intervene in the effects of Karma. For example, when Prince Vidūdabha decided to kill the Buddha’s relatives, the Buddha could not intervene because this was the result of the Karma that his relatives had created in the past, and they had to face destruction at the hands of Prince Vidūdabha. Thus, the Buddha could not prevent the suffering that his relatives had to endure. The reason is that the law of Karma is a natural law. The law of Karma is not created by anyone. It is not established by God, a deity, or any divine being. It is a natural law. Because Karma is a natural law, no one can intervene in its effects.

Although we cannot intervene in the effects of Karma, we can somewhat alter the impacts of Karma. We can create unfavorable conditions that delay the results of bad Karma. This means we can slow down the fruition of unwholesome Karma. As I mentioned earlier, Karma manifests only when favorable conditions arise. When there are no favorable conditions, the Karma will remain dormant.

If we create unfavorable conditions for unwholesome Karma to bear fruit, we might not experience the consequences of that unwholesome Karma. Although we cannot intervene in the law of Karma or change the law itself, we can create unfavorable conditions or obstacles for Karma to manifest. At the very least, we can delay the fruition of Karma for a period of time.

Even the Buddha had to face some unpleasant results due to unwholesome Karmas he had created in the past. The Buddha often suffered from headaches, back pain, and occasionally colds. When Devadatta pushed a large rock down to harm the Buddha, although the rock did not hit him directly, a small piece that broke off from it caused him to bruise his foot, resulting in pain that required medical attention to drain the accumulated blood. Even the Buddha could not escape the consequences of unwholesome Karmas he had created in the past. There are many stories that show no one can escape the repercussions of their unwholesome Karmas.

We cannot intervene in the effects of Karma. We cannot change the stream of Karma, but we can extend the effects of bad Karma for a time—in certain cases or within certain limits. No one can eliminate all the Karmic forces or entirely negate a Karmic force they have created. This means no one can erase all Karmas or all the results of Karmas they have created; thus, everyone must bear the consequences of the Karmas they have created in the past.

However, at the moment of attaining the Arahant fruit, all Karmas are extinguished. The mind at the moment of attaining the fourth level of sanctity is called “the mind that has completed the duty of destroying Karmas.” Thus, upon reaching the Arahant fruit, all Karmas are extinguished. This does not mean that all past Karmas are destroyed and that an Arahant will no longer face the results of their past Karmas. What occurs is that at the moment of Arahant realization, all defilements are eradicated. When the mind is free from defilements, whatever actions that person undertakes are merely actions without generating any new Karmas because the Arahant is no longer attached to any life or existence. The Arahant no longer possesses ignorance. Thus, whatever the Arahant does is simply action without creating new Karmas. In other words, the Arahant or the Buddha no longer accumulates new Karmas, regardless of the good deeds they perform. The Buddha taught many beings and helped many people escape from suffering. Arahants also perform many good deeds for other monks and for all, but they do not reap the fruits of good actions. The actions of these beings or their Karmas are called “Kiriya” (non-Karmic action), meaning there are only actions occurring without generating Karmas.

All Karmas are completely extinguished at the fourth level of sanctity, meaning that after achieving this fourth level, no new Karmas are generated, and because there are no Karmas, there will be no results of Karmas in the future.

So, what happens to the Karmas they created in the past? They still experience the results of their old Karmas, as the Buddha still suffered from headaches, etc. Other Arahants still endure suffering from ailments and continue to face the consequences of their past Karmas. You may remember the story of Venerable Moggallāna, who was killed by five hundred bandits, etc. Thus, although the Buddha and the Arahants do not create new Karmas, they still bear the results of their old Karmas, meaning they still experience the consequences of the Karmas they created in the past. However, after their passing away, they will not be reborn, and thus the Karmas they accumulated in the past will not yield results after their death.

You know the story of Angulimāla. Angulimāla killed thousands of people. The Buddha met him and taught him the Dharma, after which he became a monk and attained the Arahant fruit. As an Arahant, but before he died, Angulimāla still had to endure suffering due to the consequences of the unwholesome Karmas he had committed. Before becoming a monk, he created many unwholesome Karmas. If he had not attained the Arahant fruit, these unwholesome Karmas would have resulted in many lifetimes of suffering for him. However, after attaining the Arahant fruit, Angulimāla will not be reborn, and thus the evil Karmas he created cannot yield results. In this way, for Angulimāla, the unwholesome Karmas became ineffective.

This is similar to a case where a person who has committed a serious crime is sentenced to death, and because this person has died, the court can no longer punish them. Likewise, when an Arahant passes away, they will not be reborn. Because there is no rebirth, the old Karmas cannot yield results for them after they die. Their Karmas have become ineffective. When we say that the Arahants have completed the task of extinguishing Karmas, it means they no longer generate new Karmas, but they still experience the results of the Karmas they created in the past.

Many Karmas become ineffective, meaning that these Karmas no longer yield results for the Buddhas and Arahants after they have passed away; because the Buddhas and Arahants are no longer reborn.

We do not want to suffer the results of unwholesome Karmas, so if that is the case, we should not commit unwholesome Karmas anymore. But what if we have already committed unwholesome Karmas? What should we do about the unwholesome Karmas we have committed? The Buddha taught: “Even if we regret the unwholesome Karmas we have done in the past, those old unwholesome Karmas cannot be repaired.” The things we have done are done; thus, regret only worsens the situation and accumulates more unwholesome actions. The more we regret, the more we lament, the more we increase the unwholesome Karmas we have created. Therefore, what the Buddha means is: “Forget it.” Do not dwell on past Karmas, for the more we remember them, the more unwholesome Karmas we create. Forgetting about unwholesome Karmas means “abandoning these unwholesome Karmas and in the future, resolving to avoid such unwholesome actions.”

Thus, regarding the unwholesome Karmas we have created, first, we should not think about them anymore, nor should we regret having committed those bad Karmas, while at the same time striving to avoid or restrain ourselves from committing similar unwholesome Karmas in the future. This is referred to as “eliminating unwholesome Karmas” or “overcoming unwholesome Karmas.” Therefore, if we have committed unwholesome Karmas in the past, we should not dwell on them repeatedly, nor should we regret them repeatedly; instead, we should set them aside, let them belong to the past, and from now on, refrain from committing similar unwholesome actions in the future. In this way, we will have left behind all unwholesome Karmas.

Karma and Its Effects: Cycle of Rebirth

Karma and Its Effects: Cycle of Rebirth

There are a few passages in the Visuddhimagga that discuss Karma and its results, which are very important for us to remember:

“Karma and its results are related in a cycle, much like seeds and trees: one gives rise to the other, and then the other gives rise to the first, making it difficult to determine where it begins.”

Karma and its results are interconnected. This refers to wholesome and unwholesome Karma, and as a consequence of wholesome and unwholesome Karmas, rebirth occurs in the four realms of suffering or as humans or gods. Throughout the time that sentient beings exist, they create new Karmas. By creating new Karmas, they must then bear the consequences of these new Karmas in the future. Thus, Karma and its results continue to evolve endlessly.

Just like seeds and trees: seeds grow into trees, and then the trees bear seeds, leading to new trees, which then produce more seeds—this is similar to the saying, “A chicken lays an egg, and the egg hatches into a chicken.” It is difficult to determine what came first. This cycle continues without any clear beginning. We cannot pinpoint where it starts. If we could travel back in time to find its origin, no matter how far back we go, we would never find the beginning. Therefore, there is no beginning to Karma and its results, although there is a continuous cycle of Karma and its results in the cycle of rebirth.

It is impossible to identify the cycle of rebirth in the future. However, results will surely arise in the future because as long as there is present Karma, there will be results in the future.

In Hindu philosophy, there is the Samkhya theory, one of the six philosophical theories of this tradition, which believes that the result exists within the cause but remains in a latent state; when the cause manifests, it becomes the result. According to this philosophical theory, the result is already contained within the cause. When the cause ripens and reaches the highest level of maturation, it transforms into the result. In this philosophy, Karma or the cause and the result are one.

Buddhism does not accept this theory; it teaches that Karma is one thing, and the result is another. The Visuddhimagga states: “There is no Karma within the result, and the result is not present within the Karma.” Therefore, there is no Karma ‘in’ the result and no result ‘in’ the Karma.

Karma and its results are two different things. Although one does not contain the other, while they are different, there cannot be a result without Karma, and there will never be a result without Karma. Thus, there is a causal relationship between Karma and its results. However, the result is one thing, and the cause is another; they are not identical.

To create fire, one can use a magnifying glass under sunlight; placing a piece of paper or a piece of cotton under the magnifying glass, the sunlight focuses at a point, generating heat that ignites the paper or cotton, thus creating fire. Fire does not exist inherently within sunlight. Fire does not reside within the paper or cotton. Fire also does not exist outside of sunlight, paper, or cotton. However, when these three elements are combined under certain conditions, fire will arise. They have come together conditionally. Therefore, fire does not exist in sunlight, paper, or cotton. If fire existed in sunlight, in paper, or in cotton, they would always be burning. Fire does not reside within them; thus, when they are separate, they cannot ignite. But when brought together under certain conditions, fire will arise. So, where does fire come from? Does fire exist within or outside of these elements? We cannot say fire exists anywhere outside of these materials. Fire only arises when many components come together through the medium of “conditions” or “causes.” Here, the conditions or causes are the sun, paper, and cotton. When these elements are combined under certain conditions, fire will manifest, but fire does not exist in sunlight, in glass, in paper, or in cotton; if there are none of these elements, fire cannot be created.

In the same way, there is no result in Karma, and there is no Karma in the result. “You cannot find the result in the Karma; you cannot find the result outside of the Karma. No Karma remains in the result that it has produced.” Thus, you cannot find the result in the Karma, nor can you find the result outside of the Karma. No Karma remains within the result it has produced. Therefore, Karma does not reside in the result. This means that Karma is not present in the result it has created. In other words, the result of Karma is not found within the Karma. There is no result present in the Karma; there is no result contained in the Karma, yet results still arise from that Karma. Results arise from Karma and are completely dependent on Karma. Thus, everything depends on Karma, entirely reliant on Karma for the results to manifest.

Nowhere in the cycle of rebirth can one find God, a Creator, or a divine being. “Indeed, the cycle of rebirth is not created by a Creator, God, or any divine entity. They are the natural results of the law of Karma.” Only the phenomena of Karma and the results of Karma flow continuously. They keep flowing. The flow of these physical and mental phenomena is called the cycle of rebirth. There is no God, Creator, or divine being present; only the phenomena of mind and matter, which depend on conditions, continue to flow.

Type of Karma

Having explored Karma in a general sense, let us now study the various types of Karma.

First, Karma can be divided into two main categories: Wholesome Karma (Thiện Nghiệp) and Unwholesome Karma (Bất Thiện Nghiệp). Another classification is based on function. I cannot explain the details of the different types of Karma here. If you want to know more details about these types of Karma, please refer to the Abhidhammathasangaha (A Brief Explanation of the Abhidhamma).

Karma is divided into four groups, each containing four types of Karma:

Type of Karma by Function

depending on the function of the Karmas, they are divided into four types.

  1. The first is Creative Karma, which means Karma that produces results.
  2. The second is Supportive Karma. This type of Karma does not itself produce results, but it supports Creative Karma.
  3. The third is Hindering Karma. This Karma does not produce results either, but it obstructs Creative Karma.
  4. The fourth is Destructive Karma. This type of Karma destroys the results of Creative Karma.

For example, Creative Karma helps a person to be born as a human being. Therefore, the result of Creative Karma is the birth of a person. Throughout this person’s life, they may enjoy good health, wealth, longevity, beauty, etc. The benefits this person receives are the results of Supportive Karma. If this person is not healthy, if they are poor, or if they do not live long, then that is due to the effects of Hindering Karma. If this person dies from an accident or suddenly due to an illness, then that is the manifestation of Destructive Karma.

Creative Karma produces results at the moment of conception as well as throughout the person’s life. Supportive Karma supports this Creative Karma. Hindering Karma obstructs Creative Karma, and Destructive Karma destroys the results of Creative Karma.

Types of Karma Based on How They Produce Results

Karma can also be classified into four types based on the manner in which it produces results.

The four types of Karma that yield results are as follows:

Major Karma: Major Karma refers to Karma that has a powerful capacity, producing results that surpass those of other Karmas. Wholesome Major Karma includes the states of meditation, while Unwholesome Major Karma consists of the five grave offenses: killing one’s mother, killing one’s father, killing an Arahant, injuring the Buddha, and causing a schism in the Sangha. Holding onto wrong views is also included in this category. Holding onto wrong views means believing that there is no cause and effect, etc.

Deathbed Karma: Deathbed Karma is the Karma that a person creates just before dying. Although a person may frequently engage in Wholesome or Unwholesome Karmas throughout their life, the Karma created just before death has a strong capacity or priority in producing results. This means that Deathbed Karma or Karma performed right before death has a higher priority in yielding results than “Habitual Karma” and “Preserved Karma.”

Habitual Karma: This is the Karma we regularly engage in daily as a habit or custom. Some individuals consistently create both Unwholesome and Wholesome Karmas every day, forming habits that are hard to break.

Preserved Karma: This is the Karma that does not fall under the three types mentioned above. If there is no Major Karma, Deathbed Karma, or Habitual Karma, then Preserved Karma has the opportunity to yield results.

Types of Karma Based on the Timing of Results

These are the four types of Karma that yield results:

  1. Immediate Karma: Also known as Present Karma (Hiện Nghiệp), this type of Karma produces results in the current life.
  2. Next Life Karma: This Karma yields results in the next life after we leave the current one.
  3. Future Life Karma: This type of Karma continues to produce results until the cycle of rebirth is ended. It is also referred to as Endless Karma (Nghiệp vô tận).
  4. Ineffective Karma: This is not actually a separate category of Karma. If Immediate Karma cannot yield results in the current life, it becomes ineffective. If Karma intended to yield results in the next life lacks the favorable conditions, it also becomes ineffective. However, Endless Karma cannot become ineffective; it exists until the cycle of rebirth is terminated. Only at the end of the cycle of rebirth does this Karma cease to exist. When the first, second, and third types of Karma fail to produce results in their respective timeframes, they become ineffective.

Among these four types of Karma, Endless Karma, or the Karma that produces results in future lives until the cycle of rebirth is terminated, is the most important for us. When Immediate Karma and Next Life Karma lack favorable conditions, they become ineffective. However, Endless Karma provides sentient beings suffering in various realms with the opportunity to be reborn as humans or gods, and it follows us until the cycle of rebirth ends. All sentient beings possess this store of Endless Karma; when conditions or favorable opportunities arise, we will receive the results of these Karmas.

Type of Karma by the Location of Results

Karma can also be distinguished by the place where the results are experienced. The following are the four types of Karma based on this classification:

  1. Unwholesome Karma of the Lower Realms: This refers to Karmas that yield results in the four lower realms (hells) and can also produce results in the desire realm and form realm.
  2. Wholesome Karma of the Desire Realm: This includes wholesome Karmas that yield results in the desire realm, as well as in the form realm and formless realm.
  3. Wholesome Karma of the Form Realm: This type of Karma produces results only in the form realm.
  4. Wholesome Karma of the Formless Realm: This refers to Karmas that yield results exclusively in the formless realm.

To understand Karma across different realms, you must comprehend the thirty-one realms and understand how Karma produces results in each realm. You should seek detailed information about the results of these Karmas in the Visuddhimagga. I have provided you with some basic knowledge about the types of Karma, aiming to stimulate your curiosity and desire to learn, so that you find joy in exploring and studying more.

If you wish to delve deeper, you should read A Comprehensive Manual of Abhidhamma edited by Bhikkhu Bodhi (translated by Thich Khanh Hy).

Karma FAQ

Do Plants, Sand, and Stones Have Karma?

Some people might think this is a silly question, but there are others—hopefully not among you here—who believe that plants, sand, and stones have Karma. According to Buddhism, plants, sand, and stones are not considered sentient beings, even though they have life; they are not classified as living organisms. In the context of the subtle teachings, they are referred to as having no life, which means they are not sentient beings. And because they are not sentient beings, they do not possess Karma.

Although they do not have Karma, plants, sand, and stones still depend on certain material conditions such as moisture, climate, nutrients, and so forth. Even without Karma, they require specific conditions to arise and survive. Therefore, while plants, sand, and stones do not have Karma, they still need certain conditions for their existence. The causal relationships between these inanimate objects will be explained later with references to Paṭṭhāna (Conditionality).

Do Animals Have Karma?

Animals possess the Five Aggregates just like humans; therefore, they are sentient beings. Because they are sentient beings, they have Karma. Sentient beings create and accumulate Karma. The existence of animals as animals is also a result of the unwholesome Karmas they created in the past. Thus, animals have Karma and can also perform actions that generate Karma.

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Buddha Student
Buddha Student
I am a student of Buddhist teachings, sharing valuable insights from my journey of self-learning and exploring Buddhism. Most of the articles are compiled from the lectures of various Vietnamese monks. I hope these writings are as helpful to you as they have been to me.

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