Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
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iii.Kammacatukka
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§7.i.Janakam’ upatthambakam’ upapilakam’
upaghatakanc’ati kiccavasena,
ii.Garukam’ asannam’ acinnam katattakam-
manc’ ati pakadanapariyayena,
iii.Ditthadhammavedaniyam upapajjaveda-
niyam aparapariyavedaniyam ahosikam-
manc’ ati pakakalavasena ca cattari
kammani nama.
iv.Tatha akusalam; Kamavacarakusalam,
Råpavacarakusalam, Aråpavacarakusa-
lam c’ati pakatthanavasena.
Tattha akusalam kayakammam, vacikammam,
manokammam c’ ati kammadvaravasena tivi-
dham hoti.
Katham?
Panatipato, adinnadanam, kamesu miccha-
caro ca kayavinnatti sankhate kayadvare
bahullavuttito kayakammam nama.
Musavado, pisunavaca, pharusavaca, sam-
phappalapo c’ ati vacivinnatti sankhate vaci-
dvare bahullavuttito vacikammam nama.
Abhijjha, vyapado, micchaditthi c’ ati anna-
tra’ pi vinnattiya manasmim y’ eva bahulla-
vuttito manokammam nama.
Tesu panatipato pharusavaca vyapado ca
dosamålena jayanti. Kamesu micchacaro
abhijjha micchaditthi lobhamålena. Sesani
cattari dvihi målehi sambhavanti. Cittup-
padavasena pan’ etam akusalam sabbatha’ pi
dvadasasavidham hoti.
Kamavacarakusalam pi ca kayadvare pavat-
tam kayakammam, vacidvare pavattam vaci-
kammam, manodvare pavattam manokammam
c’ati kammadvaravasena tividham hoti.
Tatha danasila-bhavana-vasena cittuppa-
davasena pan’ etam atthavidham pi.
Dana-sila-bhavana-pacayana- veyyavacca-
pattidana-pattanumodana dhamma-savana-
dhamma-desana-ditthijjukammavasena dasa-
vidham hoti.
Tam pan’ etam visatividham pi kamavacara-
kammam’ icc’ eva sankham gacchati.
Råpavacarakusalam pana manokammam’
eva. Tan ca bhavanamayam appanappattam
jhanangabhedena pancavidham hoti.
Tatha Aråpavacarakusalan ca manokam-
mam, tam pi bhavanamayam appanappattam
alambanabhedena catubbidham hoti.
Ettha akusalakammam’ uddhaccarahitam
apayabhåmiyam patisandhim janeti. Pavat-
tiyam pana sabbam pi dvadasvidham.
Sattakusalapakani sabbattha’ pi kamaloke
råpaloke ca yatharaham vipaccanti.
Kamavacarakusalam pi ca kamasugatiyam’
eva patisandhim janeti. Tatha pavattiyan ca
mahavipakani. Ahetukavipakani pana attha’
pi sabbattha’ pi kamaloke råpaloke ca
yatharaham vipaccanti.
Tatth’ api tihetukam’ ukkattham kusalam
tihetukam patisandhim datva pavatte sola-
savipakani vipaccati.
Tihetukam’ omakam dvihetukam’ ukkatthan
ca kusalam dvihetukam patisandhim datva
pavatte tihetukarahitani dvadasa vipakani
vipaccati. Dvihetukam’ omakam pana kusalam’
ahetukam’ eva patisandhim deti. Pavatte ca
ahetukavipakan’ eva vipaccati.
§8.Asankharam sasankhara-vipakani na paccati
Sasankharam asankhara-vipakani’ ti kecana.
Tesam dvadasapakani dasattha ca yathakka-
mam
Yatha vuttanusarena yathasambhavam’
uddise.
§9.Råpavacarakusalam pana pathamajjhanam
parittam bhavetva Brahmaparisajjesu uppaj-
janti. Tad’ eva majjhimam bhavetva Brahma-
purohitesu, panitam bhavetva Maha-
Brahmesu.
Tatha dutiyajjhanam tatiyajjhanan ca
parittam bhavetva Parittabhesu. Majjhimam
bhavetva Appamanabhesu; panitam bhavetva
Abhassaresu. Catutthajjhanam parittam bha-
vetva Parittasubhesu; majjhimam bhavetva
Appamanasubhesu; panitam bhavetva
Subhakinhesu. Pancamajjhanam bhavetva
Vehapphalesu.
Tam’ eva sannaviragam bhavetva Asanna-
sattesu.
Anagamino pana Suddhavasesu uppajjanti.
Aråpavacarakusalan ca yathakkamam
bhavetva aruppesu uppajjanti.
§10.Ittham mahaggatam punnam yathabhåmi
vavatthitam
Janeti sadisam pakam patisandhippavattiyam.
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Idam’ ettha Kammacatukkam.
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iv.Fourfold Kamma (29)
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§7.(i)With respect to function there are four
kinds of Kamma—namely,
(a)Reproductive Kamma (30), (b) Sup-
portive Kamma (31), (c) Obstructive Kamma
(32) and (d) Destructive Kamma (33).
(ii)With respect to the order in which the effect
of Kamma takes place there are four kinds of
Kamma—namely,
(a)Weighty Kamma (34), (b) Proximate
Kamma (35), (c) Habitual Kamma (36), and
(d) Reserve Kamma (37).
(iii) With respect to the time of taking effect
there are four kinds of Kamma—namely,
(a)Immediately Effective Kamma (38)
(b)Subsequently Effective Kamma, (c) Indefi-
nitely Effective Kamma and (d) Defunct Kamma.
(iv) With respect to the place in which effect
takes place there are four kinds of Kamma—
namely,
(a)Immoral Kamma, (b) Moral Kamma
pertaining to the Sense-Sphere, (c) Moral
Kamma pertaining to the råpa plane, and
(d)Moral Kamma pertaining to the aråpa plane.
Of them Immoral Kamma is threefold
according to the doors of action—namely,
bodily action, verbal action, and mental action.
How ?
Killing, stealing, and sexual misconduct are
bodily actions done generally (39) through the
door of the body, known as bodily intimation
(40).
Lying, slandering, harsh speech, and vain
talk are verbal actions done generally through
the door of speech, known as verbal intimation
(41).
Covetousness, illwill, and false belief (42)
are mental actions done generally through the
mind itself without (bodily or verbal) intimation.
Of them killing, harsh speech, and illwill spring from the
root of hatred. Sexual misconduct, covetousness, and false
belief, from the root of attachment; the remaining four
arise from the two roots.
According to the classes of consciousness Immoral
Kamma is twelvefold.
Moral Kamma of the Kama-plane is threefold accord-
ing to the doors of action—namely, deeds pertaining to the
door of the body, verbal actions pertaining to the door of
speech, mental actions pertaining to the door of the mind.
Similarly it is eightfold according to the classes of con-
sciousness such as generosity, morality, and meditation.
It is also tenfold121 according to (i) generosity,
(ii)morality, (iii) meditation, (iv) reverence, (v) service,
(vi) transference of merit, (vii) rejoicing in (others’) merit,
(viii) hearing the doctrine, (ix) teaching the doctrine,
(x)and straightening one’s views (42).
All these twenty kinds are regarded as Kamma per-
taining to the kama-plane.
Moral Kamma of the råpa-plane is purely mental
action, and is caused by meditation. According to the
jhana factors that involve ecstasy it is fivefold.
121.Of these ten, vi and vii are included in generosity (dana), iv, and v in morality
(sila), viii, ix and x in meditation (bhavana).
Similarly moral Kamma of the aråpa-plane is mental
action, and is also caused by meditation. According to the
objects of jhana that involve ecstasy, it is fourfold.
122
Herein immoral Kamma, excluding restlessness,
123
causes rebirth in a woeful state. But during lifetime all the
twelve take effect (44).
The seven unwholesome resultants are experienced
anywhere in the kama plane and the råpa plane according
to circumstances.
Moral Kamma (45), of the kama-plane produces re-
birth in the blissful kama-plane. Similarly the eight Great re-
sultants (are experienced) during lifetime. The eight (whole-
some) rootless resultants are experienced anywhere in the
kama plane and råpa-plane according to circumstances.
Therein the highest moral Kamma (46) accompanied
by three roots, produces rebirth similarly accompanied by
the three roots. During lifetime it gives effect to sixteen
kinds of resultants.
124
Moral Kamma, accompanied by three roots of a
lower class (47) and by two roots of a higher class, produc-
es rebirth with two roots, and gives effect to twelve result-
ants, excluding those with three roots, during lifetime.
But moral Kamma, accompanied by two roots of a
lower class, produces rebirth without roots, and gives
effect to rootless resultants during lifetime.
122. See Ch, I.
123. Uddhacca is too weak to produce rebirth.
124.The eight Beautiful and eight rootless resultants.
Unprompted moral consciousness does not pro-
duce a prompted resultant. Some say that a prompted
moral consciousness does not produce an unprompted
resultant.
§8.Some (teachers) (48) say that unprompted thoughts
do not produce prompted resultants and prompted
thoughts do not produce unprompted resultants.
According to them, as stated above, the arising of the
resultants, in due order, twelve, ten and eight (49) should
be set forth.
§9.As regards moral Kamma of the råpa-plane, those
who develop the first jhana to a minor degree are born
amongst the Brahma’s Retinue. Developing the same to a
Medium degree, they are born amongst the Brahma’s Min-
isters. Developing them to a high degree, they are born
amongst the Maha Brahma gods.
Similarly, developing the second jhana and the third
jhana to a minor degree, they are born amongst the gods of
Minor Lustre. Developing them to a medium degree, they
are born amongst gods of Infinite Lustre. Developing them
to a high degree, they are born amongst the Radiant gods.
Developing the fourth jhana to a minor degree, they
are born amongst the gods of Minor Aura. Developing it to
a medium degree, they are born amongst gods full of
unlimited Aura. Developing it to a high degree, they are
born amongst gods of Steady Aura.
Developing the fifth jhana, they are born amongst
the gods of the Great Reward.
Developing it with no attachment to consciousness,
they are born amongst beings without consciousness.
The Never-Returners are born in the Pure Abodes (50).
Developing moral Kamma pertaining to the Formless
Sphere, they are born in Formless Spheres in correspond-
ing order.
§10.Thus sublimated merit, determined according to
spheres, produces similar results (both) at rebirth and in
one’s lifetime.
Herein this is the fourfold Kamma.
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Notes:—
29.Kamma, Samskrt Karma, lit., means action or
doing. Strictly speaking, Kamma means all moral and
immoral volition (cetana). It covers all that is included in
the phrase—‘thought, word and deed’. It, is the law of
moral causation. In other words, it is action and reaction
in the ethical realm, or ‘action influence’ as Westerners
say. It is not fate or predestination. It is ones own doing
reacting on oneself.
Every volitional action, except that of a Buddha or of
an Arahant, is called Kamma. The Buddhas and Arahants
do not accumulate fresh Kamma as they have eradicated
ignorance and craving, the roots of Kamma.
Kamma is action and Vipaka, fruit or result, is its
reaction. It is the cause and the effect. Like a seed is
Kamma. Vipaka (effect) is like the fruit arising from the
tree. As we sow, we reap somewhere and sometime in this
life or in a future birth. What we reap today is what we
have sown either in the present or in the past.
Kamma is a law in itself, and it operates in its own
field without the intervention of an external, independent
ruling agency.
Inherent in Kamma is the potentiality of producing its
due effect. The cause produces the effect; the effect explains
the cause. The seed produces the effect; the fruit explains
the seed; such is their relationship. Even so are Kamma and
its effect; “the effect already blooms in the cause.”
According to Abhidhamma, Kamma constitutes the
twelve types of immoral consciousness, eight types of
moral consciousness pertaining to the Sense-sphere
(kamavacara), five types of moral consciousness pertain-
ing to the realms of Forms (råpavacara), and four types of
moral consciousness pertaining to the Formless realms
(aråpavacara).
The eight types of supramundane consciousness
(Lokuttara Citta) are not regarded as Kamma and Vipaka,
because they tend to eradicate the roots of Kamma that
condition rebirth. In the supramundane consciousness
wisdom (panna) is predominant, while in the ordinary
types of consciousness volition (cetana) is predominant.
These twenty-nine types of consciousness are called
Kamma because the reproductive power is inherent in
them. Just as every object is accompanied by a shadow,
even so every volitional activity is accompanied by its due
effect.
These types of consciousness that are experienced
as inevitable consequence of good and bad thoughts are
called resultant consciousness (vipaka). The 23 types
(7+ 8 + 8) of resultant consciousness pertaining to the
Sense-sphere, the five types of resultant consciousness
pertaining to the realms of Form, and the four types of
resultant consciousness pertaining to the Formless
realms, are called vipaka or fruition of Kamma.
See ‘The Life of the Buddha and his Teachings’,
pp.129–133 and ‘Manual of Buddhism’, pp. 79–88.
30. Every birth is conditioned by a past good or bad
Kamma which predominates at the moment of death. The
Kamma that conditions the future birth is called Reproduc-
tive (Janaka) Kamma.
The death of a person is merely “the temporary end
of a temporary phenomenon”. Though the present form
perishes another form which is neither the same nor abso-
lutely different takes place according to the potential
thought-vibrations generated at the death moment, as the
Kammic force which propels the life-flux still survives. It is
this last thought, which is technically called Reproductive
Kamma, that determines the state of a person in his sub-
sequent birth. This may be either a good or bad Kamma.
According to the commentary Janaka Kamma is that
which produces mental aggregates and material aggre-
gates at the moment of conception. The initial conscious-
ness which is termed the patisandhi vinnana (rebirth-
consciousness) is conditioned by this Janaka Kamma.
Simultaneous with the arising of the rebirth consciousness
there arise the ‘body-decad’, ‘sex-decad’, and ‘base-decad’
(kaya-bhava-vatthu dasaka).
The body-decad is composed of the four elements—
namely, the element of extension (pathavi), the element of
cohesion (apo), the element of heat (tejo), the element of
motion (vayo); its four derivatives (upada råpa)—namely,
colour (vanna), odour (gandha), taste (rasa), nutritive
essence (oja), vitality (jivitindriya), and body (kaya). Sex-
decad and base-decad also consist of the first nine and sex
(bhava) and seat of consciousness (vatthu) respectively.
From this it is evident that the sex is determined at
the very conception of a being. It is conditioned by Kamma
and is not a fortuitous combination of sperm and ovum
cells. Pain and happiness, one experiences in the course of
one’s lifetime, are the inevitable consequences of Janaka
Kamma.
31.Upatthambhaka—that which comes near the
Reproductive Kamma and supports it. It is either good or
bad and it assists or maintains the action of the Reproduc-
tive Kamma in the course of one’s lifetime. Immediately
after the conception till the death moment this Kamma
steps forward to support the Reproductive Kamma. A
moral supportive Kamma assists in giving health, wealth,
happiness, etc., to the person concerned. An immoral Sup-
portive Kamma, on the other hand, assists in giving pain,
sorrow, etc., to the person born with an immoral reproduc-
tive Kamma as, for instance, to a beast of burden.
32.Upapióaka—Obstructive or Counteractive
Kamma which, unlike the former, tends to weaken, inter-
rupt and retard the fruition of the Reproductive Kamma.
For instance, a person born with a good Reproductive
Kamma may be subject to various ailments etc., thus pre-
venting him from enjoying the blissful results of his good
action. An animal, on the other hand, who is born with a
bad Reproductive Kamma, may lead a comfortable life by
getting good food, lodging, etc., as a result of his good
Counteractive Kamma preventing the fruition of the evil
Reproductive Kamma.
33.Upaghataka—According to the Law of Kamma
the potential energy of the Reproductive Kamma could be
nullified by a more powerful opposing Kamma of the past,
which, seeking an opportunity, may quite unexpectedly
operate, just as a counteractive powerful force can
obstruct the path of a flying arrow and bring it down to the
ground. Such an action is called Destructive Kamma which
is more effective than the previous two in that it not only
obstructs but also destroys the whole force. This Destruc-
tive Kamma also may be either good or bad.
As an instance of the operation of all four, the case of
Devadatta, who attempted to kill the Buddha and who
caused a schism in the Sangha, may be cited. His good
Reproductive Kamma conditioned him a birth in a royal
family. His continued comforts and prosperity were due to
the action of the Supportive Kamma. The counteractive
Kamma came into operation when he was subject to much
humiliation as a result of his being excommunicated from
the Sangha. Finally the Destructive Kamma brought his life
to a miserable end.
34.Garuka—which means either weighty or seri-
ous, may be either good or bad. It produces its results in
this life or in the next for certain. If good, it is purely men-
tal as in the case of the Jhanas. Otherwise it is verbal or
bodily. The five kinds of Weighty Kamma according to
their gravity are:— (i) The creation of a schism in the
Sangha, (ii) The wounding of a Buddha, (iii) The murder
of an Arahant, (iv) matricide, and (v)parricide.
These are also known as ânantariya Kamma because
they definitely produce their effects in the subsequent life.
Permanent Scepticism (niyata micchaditthi) is also termed
one of the weighty Kammas.
If, for instance, any person were to develop the jha-
nas and later were to commit one of these heinous crimes,
his good Kamma would be obliterated by the powerful evil
Kamma. His subsequent birth will be conditioned by the
evil Kamma in spite of his having gained the jhanas earlier.
Devadatta lost his psychic powers and was born in an evil
state, because he wounded the Buddha and caused a
schism in the Sangha.
King Ajatasattu would have attained the first stage of
Sainthood if he had not committed parricide. In this case
the powerful evil Kamma acted as an obstacle to his gain-
ing Sainthood.
35.âsanna or Death-proximate Kamma is that
which one does or remembers immediately before the
dying moment. Owing to its significance in determining
the future birth, the custom of reminding the dying person
of his good deeds and making him do good acts on his
death-bed still prevails in Buddhist countries.
Sometimes a bad person may die happily and receive
a good birth if fortunately he remembers or does a good act
at the last moment. A story runs that a certain executioner,
who casually happened to give some alms to the Venerable
Sariputta, remembered this good act at the dying moment
and was born in a state of bliss. This does not mean that
although he enjoys a good birth he will be exempt from the
effects of the evil deeds accumulated during his lifetime.
They will have their due effects as occasions arise.
At times a good person may die unhappily by sud-
denly remembering an evil act of his or by harbouring
some unpleasant thought, perchance compelled by un-
favourable circumstances. Queen Mallika, the consort of
King Kosala, led a righteous life, but as a result of remem-
bering, at her death moment, a lie which she had uttered,
she had to suffer for about seven days in a state of misery.
These are only exceptional cases. Such reverse
changes of birth account for the birth of virtuous children
to vicious parents and of vicious children to virtuous par-
ents. As a rule the last thought-process is conditioned by
the general conduct of a person.
36.âcinna Kamma is that which one habitually
performs and recollects and for which one has a great
liking.
Habits whether good or bad become second nature.
They tend to form the character of a person. At leisure
moments we often engage ourselves in our habitual
thoughts and deeds. In the same way at the death-moment,
unless influenced by other circumstances, we, as a rule,
recall to mind such thoughts and deeds.
Cunda, a butcher, who was living in the vicinity of
the Buddha’s monastery, died squealing like a pig because
he was earning his living by slaughtering pigs.
King Dutthagamani of Ceylon was in the habit of giv-
ing alms to the Bhikkhus before he took his meals. It was
this habitual Kamma that gladdened him at the dying
moment and gave him birth in Tusita Realm.
37. Katatta—Reserve or Cumulative Kamma. Liter-
ally, it means ‘because done’. All actions that are done
once and soon forgotten belong to this category. This is as
it were the reserve fund of a particular being.
38.Ditthadhammavedaniya Kamma is that which
is experienced in this particular life. Ditthadhamma means
this present life.
According to Abhidhamma one does both good and
evil during the javana process which usually lasts for seven
thought-moments. The effect of the first thought-moment,
being the weakest, one may reap in this life itself. This is
called the Immediately Effective Kamma. If it does not
operate in this life, it is called Defunct or Ineffective
(Ahosi). The next weakest is the seventh thought-moment.
Its evil effect one may reap in the subsequent birth. This is
called Upapajjavedaniya Kamma. This, too, becomes inef-
fective if it does not operate in the second birth. The effects
of the intermediate thought-moments may take place at
any time until one attains Nibbana. This type of Kamma is
known as Aparapariyavedaniya—Indefinitely Effective. No
one, not even the Buddhas and Arahants, is exempt from
this class of Kamma which one may experience in the
course of one’s wanderings in Samsara. There is no special
class of Kamma known as Ahosi, but when such actions
that should produce their effects in the present life or in a
subsequent life do not operate, they are termed Ineffective.
39.Bahullavuttito—This term is used because
these actions may be done through the other doors as well.
40.Kayavinnatti—expressing the intention through
bodily movements.
41.Vacivinnatti—expressing the intention through
speech.
42. By false beliefs are meant the following three
misconceptions:— i. Everything has sprung up without a
cause (ahetuka ditthi). ii. Good and bad produce no effect,
(akiriya ditthi) and iii. There is no after-life (natthika ditthi).
43. i. e., by viewing rightly such as—it is beneficial
to give alms etc.
44. The evil effects of the twelve types of immoral
consciousness are the seven types of rootless resultant con-
sciousness. They may take effect in the course of one’s life-
time.
45. The desirable effects of moral actions are the
eight types of rootless resultant consciousness and the
eight types of Beautiful resultant consciousness. The
effects of the eight types of moral consciousness may not
only serve as rebirth consciousness but also give rise to dif-
ferent types of resultant consciousness in the course of
one’s lifetime.
46.Ukkattha—lit., up (u) drawn (
√ kas). A
highest class of moral Kamma is that which is attendant
with good causes before and after the commission of the
act. For instance, an alms given to the most virtuous with
righteously obtained wealth, with no later repentance, is
considered a ‘highest’ moral Kamma.
47.Omaka—Inferior. While giving alms one may
experience a moral consciousness with the three good
roots. But, if he were to give to the vicious with unright-
eously obtained wealth, and with later repentance, it is
regarded as an inferior Kamma.
48. They are the teachers of the school of Maha-
dhammarakkhita Thera of Moravapi Monastery in Ceyion.
49. Twelve—8 ahetuka vipakas and either 4 Prompt-
ed Resultants or 4 Unprompted Resultants.
Ten—8 ahetuka vipakas and 2 prompted or 2 un-
prompted resultants unaccompanied by wisdom.
Eight—8 ahetukas.
50. The Sotapannas and Sakadagamis, who de-
velop the fifth jhana, are born in the Vehapphala plane.
But those Sotapannas and Sakadagamis who develop a dis-
passion for material existence, are born in formless realms.
The Anagamis who have developed the fifth jhana and
who possess the five faculties such as confidence, energy,
mindfulness, concentration, and wisdom to an equal degree
are born in the Vehapphala plane. Those who surpass in
confidence (saddha) are ‘born in the Aviha plane; those
who surpass in energy (viriya) in Atappa plane; those who
surpass in mindfulness (sati) in Sudassa plane; those who
surpass in concentration (samadhi) in Suddassi plane; and
those who surpass in wisdom (panna) in Akanittha plane.
There is no fixed rule that Anagamis are not born in
other suitable planes.
(Te pana annattha na nibbattantiti niyamo natthi—
Comy).
‘Dry-visioned’ (sukkha-vipassaka) Anagamis who
have followed the contemplation course develop jhanas
before death and are consequently born in the Pure Abodes.
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