Kamma, Kamma Bīja and Kamma Vipāka

Kamma done via bodily actions, speech, or thoughts with greed, anger, or ignorance generates kammic energy.  That energy is preserved in the ‘viññāṇa plane’ or ‘viññāṇa dhātu‘ as ‘kamma bīja’.  Just like a plant seed can be kept in a cool, dry place for even hundreds of years, ‘kamma bīja‘ or ‘kamma seeds’ can bring ‘kamma vipāka‘ even in future lives.

January 9, 2026

Kamma Done With Sañcetanā

1. Not all actions with ‘intentions’ (‘cetanā‘) are called ‘kamma‘ (‘karma‘ in Sanskrit) in the Buddha Dhamma. Only those intentions that arise with greed, anger, and ignorance (about suffering) belong to the ‘kamma‘ category. Thus, what really matters is ‘sañcetanā‘ or ‘defiled cetanā,’ as explained in #12 of “Buddha Dhamma – Introduction.”

  • For example, the intention to go to a shop to buy some clothes is not a kamma. That intention has no further kammic consequences.
  • However, if one enters a shop with the intention of stealing an item, it is done out of greed and ignorance. Even if one successfully steals the item, that ‘action’ or ‘kamma‘ can have consequences (kamma vipāka) in the future. He may be caught later and could go to jail. Even if he does not get caught, there will be other consequences. 
  • Some kamma can bring vipāka in future lives and could also bring a specific birth. In the above example, if the robbery escalated to killing the shop owner, the ‘kammic energy’ generated is much higher. He could be reborn as an animal as a ‘vipāka‘ (result) of that ‘kamma‘ done with ‘sañcetanā.‘
Kamma and Its Vipāka

2. We must fully understand the meanings of the words kamma, kamma vipāka, and kammic energy generated by a given kamma.

  • Kamma happens at the time of a specific action involving greed, anger, or ignorance, and simultaneously generates kammic energy. That kammic energy is preserved in the ‘viññāṇa plane’ or ‘viññāṇa dhātu‘ as discussed below in #8.
  • Many people confuse kamma vipāka with kamma. When someone gets into a bad situation, they say, ‘Oh, this is my kamma.’  However, they encountered the kamma vipāka of a previously performed kamma.
  • Now, the question arises: ‘How can a kamma done previously bring its vipāka later?’ In fact, that vipāka can occur even in a later life, as mentioned above. How is that possible? We will discuss that in #4 below. Before that, let us discuss the relationship between kamma and kamma vipāka.

3. It is not possible to attribute a kamma vipāka to a specific kamma. We only need to know that a kamma (good or bad) can lead to the corresponding type of vipāka (good or bad); thus, a good kamma will never lead to a bad vipāka. There are two other critical observations:

  1. Kamma is not deterministic; that is, just because one performs kamma does not guarantee a vipāka. A good example is the account of Angulimala, who killed almost a thousand people, but attained the Sotapanna stage within a short time of meeting the Buddha: “Account of Angulimāla – Many Insights to Buddha Dhamma.” Also see “What is Kamma? – Is Everything Determined by Kamma?“
  2. The Buddha advised us not to investigate kamma vipāka, i.e., try to match a vipāka to the kamma. That is possible only for a Buddha. Kamma vipāka is one of the four subjects that are amenable only to the mind of a Buddha. See “Acinteyya Sutta (AN 4.77).” Note that the English translation there translates ‘acinteyya‘ as ‘unthinkable.’ However, ‘incomprehensible’ is a better translation.
Concept of a ‘Kamma Bīja‘ or a ‘Kamma Seed’

4. I am analyzing this in detail because it is necessary to understand these basic concepts. The time to ask questions is now, not later when I introduce more complex issues.

  • The concept of the preservation of ‘kammic energy’ is described in the suttās in terms of ‘kamma bīja‘ or a ‘kamma seed’ (‘bīja‘ means a ‘seed’). The Buddha employed similes and analogies to elucidate concepts. 
  • As we know, a plant seed has all the necessary ingredients to give rise to a tree. For example, a tiny acorn seed can grow into a large oak tree by extracting nutrients from the soil. The ‘blueprint for the oak tree’ is in that tiny acorn seed!
  • The following time-lapse video shows the early stages of that process.

  • The video does not show the later stages of growing into a giant oak tree over many years.
  • As we can see, all the necessary “materials for the tree” come from the soil. The seed contains only the blueprint for the tree.
  • In the same way, a potent ‘kamma seed’ contains the blueprint for a future existence. Weaker ones can only bring about vipāka during the current lifetime or in future lives.
A Potent Kamma Bīja Can Create a New Existence 

5. While a smaller kamma bīja can bring vipāka during a lifetime, some are strong enough (i.e., have enough energy) to give rise to a new existence. 

  • As we know, the mental body (manomaya kāya) for a new existence is created by kammic energy, i.e., the energy embedded in a kamma bīja. Here, manomaya comes from ‘mano‘ and ‘maya,’ where the latter means ‘only by.’ Thus, the manomaya kāya is generated solely with kammic energy. In contrast, the ‘physical body’ grows by consuming physical food.
  • The kammic energy generated in a javana citta (generated while engaged in a potent kamma like stabbing another person) is enough to generate a manomaya kāya. Details in “Cuti-Paṭisandhi – An Abhidhamma Description.” Don’t worry if you cannot understand that post.
  • All existences are associated with a single mental body. In most realms (especially in the Deva and Brahma realms), one is born with a manomaya kāya and no other ‘denser physical body.’
  • In the human realm, the manomaya kāya enters a woman’s womb and is born with a physical body nine months later. Although the physical body lives for approximately a hundred years, the mental body may live for even a million years. Thus, when the physical body dies, the manomaya kāya comes out of the dead body and may stay in that state for many years until pulled into another womb. Thus, within the same ‘human existence,’ one may be reborn with different physical bodies many times. See “Bhava and Jāti – States of Existence and Births Therein.”
  • It is primarily in the human and animal realms that the above mechanism operates, where the subtle manomaya kāya is trapped inside a physical, dense body. The manomaya kāya is given the special name ‘gandhabba‘ in such cases. 
  • See “Mental Body – Gandhabba” for details.
Gandhabba Has the “Blueprint” or the “Master Plan” for a Human Body

6. A baby’s growth inside a womb (and then outside the womb) is not different from a seed growing into a tree per #4 above. The gandhabba (created by kammic energy) has the “blueprint” for the physical body. That gandhabba is so tiny that it can go through the physical body of the mother to enter the womb. 

  • The zygote (formed by an egg from the mother and sperm from the father) is not different from a seed. However, that inert zygote becomes ‘alive’ only when the gandhabba merges with it. These details are in the posts “Buddhist Explanations of Conception, Abortion, and Contraception” and “Cloning and Gandhabba.”
  • The MAJOR difference is that a human can THINK, and a tree cannot.
  • Thoughts of a human arise in the gandhabba. The brain only helps with bringing in external sensory inputs to the gandhabba trapped inside the physical body. Advanced details in “Brain – Interface between Mind and Body.”
  • I recommend reading the relevant passages on gandhabba in the Pāli and English translations of “Mahātaṇhāsaṅkhaya Sutta (MN 38).” See Ref. 1 for the quote.
Kamma Bīja – Analogy of a Plant Seed

7. The Buddha gave exactly the above-described analogy in the “Bīja sutta (AN 10.104).” I will present the general idea below rather than translating it word-for-word. You can compare both the original Pāli version and the SuttaCentral translation in the link.

  • Consider an individual who holds wrong views (micchā diṭṭhi). Based on those, he would automatically generate immoral subconscious thoughts (micchā saṅkappa). Then the corresponding speech, action, livelihood, effort, mindfulness, and samādhi (micchā samādhi) will follow. That will lead to wrong knowledge (micchā ñāṇa) and rebirths in the worst places (micchā vimutti). People like Hitler, Pol Pot, and Stalin, who were responsible for the deaths of millions, are examples of that. Note: This is exactly the opposite of the Noble Eightfold Path, starting with Sammā Diṭṭhi and ending in perfect knowledge (Sammā Ñāṇa) and in Nibbāna (Sammā Vimutti).
  • Based on such wrong views, they engage in immoral bodily, verbal, or mental deeds, called ‘apuñña kamma.’ Those will generate kammic energies that can bring their corresponding vipāka. That means unlikable, undesirable, disagreeable, harmful, i.e., suffering.
  • (@marker 1.4) All that occurs because of erroneous views (micchā diṭṭhi).
  • Suppose a seed of bitter gourd (bitter melon) was planted in moist soil. Whatever nutrients it takes up from the soil and water would lead to its bitter, acerbic, and unpleasant taste. Thus, its bitterness (a negative attribute) was embedded in the seed. 
  • In the same way, an individual who holds erroneous views generates ‘bad kamma seeds’ through their kamma performed with the body, speech, and thoughts. Those will lead to unlikable, undesirable, disagreeable, and harmful consequences, i.e., suffering.
  • (@marker 3.1) Exactly the opposite occurs when one with the correct views engages in ‘moral kamma‘ through bodily actions, speech, and thoughts. These lead to experiences that are likable, desirable, agreeable, beneficial, and pleasant. These are called ‘puñña kamma.’
  • That is analogous to planting a seed of sugar cane, fine rice, or grapes. Whatever nutrients it absorbs from the soil and water contribute to its sweet, pleasant, delectable flavor.
  • Thus, the outcomes (vipāka) correspond to the types of ‘kamma seeds’ generated. Moral actions (‘puñña kamma‘) of benevolence, sympathy, and wisdom (based on moral views) will yield pleasant results. Immoral actions (apuñña kamma) motivated by greed, anger, and ignorance (based on immoral views) will lead to adverse consequences.
  • There are two more suttās with the same title (“Bīja Sutta (SN 45.150)” and “Bīja Sutta (SN 22.54)“) that one should read.
  • Note that akusala and kusala kamma are different from apuñña and puñña kamma. We will discuss that in the next post.
Kammic Energy (Kamma Bīja) Is Preserved in Viññāṇa Dhātu

8. The kammic energy (kamma bīja) generated while doing a specific kamma is preserved in ‘viññāṇa dhātu.’ Now, don’t panic due to the use of Pāli words. 

  • ‘Viññāṇa dhātu‘ overlaps the ‘ākāsa dhātu,’ which is the Pāli term for ‘space’ or the ‘space element.’ As we know, space extends to infinity; there is no ‘edge’ or ‘limit’ to space. The Buddha taught that the ‘viññāṇa dhātu‘ overlaps the ‘ākāsa dhātu‘ and they are both infinite.
  • However, there is a critical difference between the two: While it takes time to travel between two places in ‘ākāsa dhātu,’ ‘viññāṇa dhātu‘ can be instantly accessed from any place in ‘ākāsa dhātu.’   
  • Let us consider a simple example to clarify: Suppose person X kills another person in New York. That ‘kammic energy’ is now preserved in ‘viññāṇa dhātu.’ To escape the law enforcement, X travels to Houston. However, the law enforcement tracks him down and captures him in Houston, and he eventually gets the death penalty. Thus, a change in spatial location cannot prevent a kamma vipāka. Kammic energy was created in New York, but the vipāka was realized in Houston.
  • Now, the kammic energy generated in that killing may bring more vipāka even after death. Suppose X killed an Arahant in the above example. In that case, it was an ‘ānantarika kamma‘ that would end X’s human existence and bring him an animal birth when he was executed. Due to the violent nature of the kamma, he may be reborn a vicious animal (say, a tiger) in a jungle in Asia. Thus, the moment he was executed in the USA, he was reborn as a tiger in Asia (a ‘tiger gandhabba‘ would be instantly reborn and may enter the womb of a pregnant tigress in a jungle elsewhere). Thus, kamma vipāka takes place instantly regardless of spatial separations. (For those with an advanced physics background, this is explained by ‘quantum entanglement’ in modern physics; see “Quantum Mechanics and Dhamma“).
  • See “Namagotta, Bhava, Kamma Bīja, and Mano Loka (Mind Plane)” for more details.
Kamma Bīja Are Same as ‘Dhammā‘ Experienced by the Mind

9. All things that we experience through our SIX senses are rūpa. However, only the first five types of sensory inputs come through the five physical senses (eyes, ears, nose, tongue, and body).

  • The six sense inputs (āyatana) and the six types of rūpa we experience with them are discussed in several suttās. For example, see “Chachakka Sutta (MN 148).“ 
  • For example, @marker 7.4: “Ear consciousness (sota viññāṇa) arises when sadda rupa are detected by the ear (sota) faculty. The first five involve ‘physical rupa‘ (rupa, sadda, gandha, rasa, phoṭṭhabba) above the suddhāṭṭhaka stage. Here, suddhāṭṭhaka are the primary building blocks in Buddha Dhamma (like atoms in modern science).
  • The sixth is ‘manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ‘ or the mind directly detecting ‘dhammā.‘ Here, ‘dhammā‘ are the same as kamma bīja (kammic energies) that lie below the suddhāṭṭhaka stage.
  • I mention this for those who are into Abhidhamma. See “What are Rūpa? – Dhammā are Rūpa too!” for details.
  • In fact, some of the material toward the end of the post could be “too advanced” for some. Don’t be discouraged. With time, one can gradually expand the knowledge base. Furthermore, it is not necessary to understand Abhidhamma. However, it is necessary to understand #1 through #7 (and Ref. 1).
  • In any case, please feel free to ask questions in the forum on any of the above. 
Reference

1. Following is the English translation of the critical passage in the “Mahātaṇhāsaṅkhaya Sutta (MN 38)” at Sutta Central (I have linked to that verse in the sutta): “Mendicants, when three things come together, an embryo is conceived. (Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.)

In a case where the mother and father come together, but the mother is not in the fertile part of her menstrual cycle, and the spirit being reborn is not present, the embryo is not conceived. (Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.)

In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the spirit being reborn is not present, and the embryo is not conceived. (Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.)

But when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present—an embryo is conceived. (Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.)

  • Note that the translator has translated “gandhabbo” as “spirit.” It is not a “spirit” in the sense of a “ghost.” It is the “mental body” of the human that will be born as a baby! Why don’t people ask that translator what that “spirit is”? This is why Buddha Dhamma has been hidden for all these years.
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