You Become What You volitionally Cultivate: A Penetrative Analysis of Kamma in Early Buddhism Reflections by Bhante Dr. Chandima

1. What Is to Be Understood about Kamma

Kammaṃ bhikkhave veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ.

Monks, action is to be understood;
the origin of action is to be understood;
the diversity of action is to be understood;
the result of action is to be understood;
the cessation of action is to be understood;
and the path leading to the cessation of action is to be understood.
This was said — but with reference to what was it said?

• Here the Buddha applies the same sixfold penetrative framework to kamma. Action is not merely moral behavior — it is a conditioned process that shapes future existence and must be fully understood for liberation.

2. What Kamma Really Is

Cetanāhaṃ bhikkhave kammaṃ vadāmi; cetayitvā kammaṃ karoti kāyena vācāya manasā.

Monks, it is volition (cetanā) that I call kamma. Having intended, one acts through body, speech, and mind.

• This is fundamental: Kamma is volition. Physical and verbal acts matter, but their karmic power comes from volition.

3. The Origin of Kamma

Katamo ca bhikkhave kammānaṃ nidānasambhavo: phasso bhikkhave kammānaṃ nidānasambhavo.

And what, monks, is the origin of action? Contact (phassa) is the origin of action.

Action begins with contact: sense base + object + consciousness → phassa → intention → action. Unwise contact gives rise to unwholesome kamma; wise contact gives rise to wholesome kamma.

4. The Diversity of Kamma (According to Destinations)

Katamā ca bhikkhave kammānaṃ vemattatā: atthi bhikkhave kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ. Ayaṃ vuccati bhikkhave kammānaṃ vemattatā.

And what, monks, is the diversity of action? There is action to be experienced in hell; action to be experienced in the animal realm; action to be experienced in the ghost realm; action to be experienced in the human world; action to be experienced in the deva world. This is called the diversity of action.”

• Kamma determines rebirth destinations. It is not abstract morality — intentional action directly shapes realms of existence.

5. The Result (vipāka) of Kamma

Katamo ca bhikkhave kammānaṃ vipāko: tividhāhaṃ bhikkhave kammānaṃ vipākaṃ vadāmi — diṭṭheva dhamme, upajjhe vā, apare vā pariyāye. Ayaṃ vuccati bhikkhave kammānaṃ vipāko.

And what, monks, is the result of action? I declare three kinds of results of action: in this very life, in the next life, or in a later existence. This is called the result of action.

• Kamma may ripen: immediately, in the next birth, or much later. No intentional action is ever lost.

6. The Cessation of Kamma

Katamo ca bhikkhave kammanirodho: phassanirodho bhikkhave kammanirodho.

And what, monks, is the cessation of action? With the cessation of contact comes the cessation of action.

• This refers to the cessation of kammically productive action. When contact is met with wisdom and non-clinging, new kamma is no longer generated.

7. The Path Leading to the Cessation of Kamma

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā. Seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

This very Noble Eightfold Path is the way leading to the cessation of action: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

• Only through full path cultivation does kamma come to exhaustion — especially through Right View and Right Mindfulness.

8. The Noble Disciple’s Awakening Understanding

Yato ca kho bhikkhave ariyasāvako evaṃ kammaṃ pajānāti… so imaṃ nibbodhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ.

When a noble disciple understands action in this way — its origin, diversity, result, cessation, and the path leading to cessation — then he understands this awakening holy life that leads to the ending of action.

• Nibbodhika means “leading to awakening.” This insight reveals how action ceases to bind when wisdom replaces ignorance.

9. Summary Statement

Kammaṃ bhikkhave veditabbaṃ… kammanirodhagāminī paṭipadā veditabbā” ti iti yantaṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Monks, action is to be understood… the path leading to the cessation of action is to be understood.

What was said in this way was said with reference to this.”

Further Notes on the Kamma

1. Please refer to my “Karma and Rebirth” presentation delivered at Ateneo de Manila University. Click Here

2.  Kamma operates in diverse ways, including both linear patterns, where actions lead to corresponding results over time, and more complex expressions. Please refer to our review of the Cūḷakammavibhaṅga Sutta, where I have compiled a series of blog posts exploring these dynamics in detail. Click Here

3. Kamma is NOT always linear or simplistic

Mahākammavibhaṅga Sutta (MN 136) strongly rejects the idea:

Good actions → always good results
Bad actions → always bad results

Instead, the Buddha shows:

A bad person may be reborn in a good realm
A good person may be reborn in a bad realm

Kamma is complex, layered, and multi-causal—not mechanical.

4. Multiple Kamma Conditions Operate Together (MN 136)

The Buddha explains that results depend on three key factors:

 
(1) Past actions (pubbe kataṃ kammaṃ)
(2) Recent actions (pacchā kataṃ kammaṃ)
(3) Mental state at death (maraṇakāla citta / diṭṭhi)

The final result is a combination, not a single cause.

5. Death-Moment Mind (maraṇakāle) is Powerful (MN 136)

If one has micchādiṭṭhi at death → bad rebirth
If one has sammādiṭṭhi at death → good rebirth

6. You Become What You volitionally Cultivate (MN 57: Kukkuravatika Sutta)

The Buddha states: If one fully cultivates dog-like behaviour, mind, and habits, → rebirth among dogs. If one cultivates ox-like behaviour, rebirth among oxen. One is reborn according to what one does. This is a powerful statement on identity formation through repeated volition (cetanā).