What are the causes for the arising of kamma? The Buddha explains that greed, aversion, and delusion are the roots of unwholesome kamma, leading to painful results, and leading to further kamma. In contrast, non-greed, non-aversion, and non-delusion are the roots of wholesome kamma, leading to pleasant results and to the cessation of kamma.
“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.
“Bhikkhus, there are these three causes for the arising of |kamma::action, deed, doing, volitional act [kamma]|. What three? 1) |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a cause for the arising of kamma, 2) |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a cause for the arising of kamma, 3) |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]| is a cause for the arising of kamma.
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.
Bhikkhus, any kamma that is produced from greed, arisen from greed, originating from greed, with greed as its source — that kamma is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, that kamma is |objectionable::at fault, blameworthy [sāvajja]|, that kamma has painful results. That kamma leads to the arising of kamma, not to the |cessation of kamma::end of intentional activity [kammanirodha]|. Bhikkhus, any kamma that is produced from aversion, arisen from aversion, originating from aversion, with aversion as its source — that kamma is unwholesome, that kamma is objectionable, that kamma has painful results. That kamma leads to the arising of kamma, not to the cessation of kamma. Bhikkhus, any kamma that is produced from delusion, arisen from delusion, originating from delusion, with delusion as its source — that kamma is unwholesome, that kamma is objectionable, that kamma has painful results. That kamma leads to the arising of kamma, not to the cessation of kamma. These, bhikkhus, are the three causes for the arising of kamma.
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.
Bhikkhus, there are these three causes for the arising of kamma. What three? 1) |Non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| is a cause for the arising of kamma, 2) |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]| is a cause for the arising of kamma, 3) |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]| is a cause for the arising of kamma.
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.
Bhikkhus, any kamma that is produced from non-greed, arisen from non-greed, originating from non-greed, with non-greed as its source — that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, not to [further] arising of kamma. Bhikkhus, any kamma that is produced from non-aversion, arisen from non-aversion, originating from non-aversion, with non-aversion as its source — that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, not to [further] arising of kamma. Bhikkhus, any kamma that is produced from non-delusion, arisen from non-delusion, originating from non-delusion, with non-delusion as its source — that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, not to [further] arising of kamma. These, bhikkhus, are the three causes for the arising of kamma.”
“Bhikkhus, there are these three causes for the arising of |kamma::action, deed, doing, volitional act [kamma]|. What three? 1) |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a cause for the arising of kamma, 2) |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a cause for the arising of kamma, 3) |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]| is a cause for the arising of kamma.
Bhikkhus, any kamma that is produced from greed, arisen from greed, originating from greed, with greed as its source — that kamma is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, that kamma is |objectionable::at fault, blameworthy [sāvajja]|, that kamma has painful results. That kamma leads to the arising of kamma, not to the |cessation of kamma::end of intentional activity [kammanirodha]|. Bhikkhus, any kamma that is produced from aversion, arisen from aversion, originating from aversion, with aversion as its source — that kamma is unwholesome, that kamma is objectionable, that kamma has painful results. That kamma leads to the arising of kamma, not to the cessation of kamma. Bhikkhus, any kamma that is produced from delusion, arisen from delusion, originating from delusion, with delusion as its source — that kamma is unwholesome, that kamma is objectionable, that kamma has painful results. That kamma leads to the arising of kamma, not to the cessation of kamma. These, bhikkhus, are the three causes for the arising of kamma.
Bhikkhus, there are these three causes for the arising of kamma. What three? 1) |Non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| is a cause for the arising of kamma, 2) |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]| is a cause for the arising of kamma, 3) |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]| is a cause for the arising of kamma.
Bhikkhus, any kamma that is produced from non-greed, arisen from non-greed, originating from non-greed, with non-greed as its source — that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, not to [further] arising of kamma. Bhikkhus, any kamma that is produced from non-aversion, arisen from non-aversion, originating from non-aversion, with non-aversion as its source — that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, not to [further] arising of kamma. Bhikkhus, any kamma that is produced from non-delusion, arisen from non-delusion, originating from non-delusion, with non-delusion as its source — that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, not to [further] arising of kamma. These, bhikkhus, are the three causes for the arising of kamma.”
“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.