Kamma: the four conditions for ripening

Every Buddhist has some understanding of the law of kamma: action and its results. Most are familiar with the general notion that if you do good, you will experience good results, and if you do bad, you will face bad consequences. While this is broadly true, the reality of how kamma operates is far more profound. Without a deeper grasp of the conditions under which kamma operates, it's easy to fall into simplistic or even erroneous views.

One of the most common misconceptions among (some) Buddhists is the belief that “everything is caused by kamma; everything has already been dictated.” This view leans towards a kind of determinism that the Buddha explicitly rejected. The Sivaka Sutta offers a clear example of how the Buddha corrected this wrong view. In the discourse, a wanderer named Sivaka approaches the Buddha and said:

“Whatever an individual feels—pleasure, pain, or neither-pleasure-nor-pain—is entirely caused by what was done before. What does Master Gotama say to that?”

The Buddha then replied:

“There are cases where some feelings arise based on bile [i.e., diseases and pains due to a bile disorder]. You yourself should know that some feelings arise based on bile. Even the world agrees on this. So any contemplatives and brahmans who say that all feelings are entirely caused by past kamma disregard their own experience and common worldly understanding. Therefore, I say that they are mistaken.”

This passage makes it clear that the Buddha did not teach that all experiences arise solely from past kamma. Instead, his teaching avoids the extremes of determinism and acknowledges a wide array of causes and conditions that shape our experience.

Building on this foundational principle, the Abhidhamma and its commentaries provide further clarification on the conditions required for kamma to ripen. The Buddha’s teaching is fundamentally about causality: no phenomenon arises without appropriate supporting conditions. In the case of kamma, this means that even if a particular action has been performed, it will only bear fruit when certain conditions are present.

According to the Abhidhamma and its commentaries, four specific conditions are needed for kamma to ripen:

1. Gati: the realm or mode of rebirth (e.g., human, heavenly, or otherwise),

2. Upadhi: the bodily or mental constitution (one's features and physical appearance),

3. Kāla: the right time, era (or place),

4. Payoga: the presence of appropriate effort or initiative.

These four factors act like soil, climate, water, and care needed for a seed to grow. Without them, even potent kamma may not produce visible results. This is one reason why the law of kamma is considered deep and subtle, understood in full only by a Buddha. In fact, the ability to fully know the workings of kamma and its results is recognised as one of the ten powers (bala) of a Buddha—specifically, the knowledge that discerns the diverse nature of kamma and its diverse results.

The Buddha alone possesses the extraordinary mental clarity and power to perceive, in exact detail, how past, present, and future actions yield results. He can discern why a wholesome deed might fail to ripen due to an unfortunate gati, a weak or unsuitable upadhi, an unfavourable kāla, or lack of sufficient payoga. Likewise, he can see why an unwholesome deed might fail to manifest due to the presence of opposite, fortunate conditions.

These four conditions will be further explained below with reference to Abhidhamma and commentary:

Condition	Fortunate (Sampatti) Good kamma ripens, bad kamma delayed	Unfortunate (Vipatti) Bad kamma ripens, good kamma delayed
Gati (rebirth)	Favourable rebirth supports good kamma	Unfavourable rebirth supports bad kamma
Upadhi (appearance)	Favourable appearance supports good kamma	Unfavourable appearance supports bad kamma
Kāla (time)	Favourable time supports good kamma	Unfavourable time supports bad kamma
Payoga (effort)	Wholesome effort supports good kamma	Unwholesome effort supports bad kamma

As wholesome and unwholesome kamma do not ripen randomly, and require supportive conditions, these conditions can either enable or obstruct the fruition of past actions.

1. Rebirth (gati)

Fortunate Rebirth (gati-sampatti): 

Some individuals have accumulated a great deal of wholesome kamma that can only bear fruit under favourable conditions, such as a fortunate rebirth in the human, deva, or brahma realms. Sometimes, a single powerful wholesome action leads to such a fortunate rebirth, and once this condition is met, previously dormant wholesome kamma begins to ripen. This may result in prosperity, favourable circumstances, and further wholesome outcomes in that life, as well as even successive rebirths in higher realms only. In this way, wholesome kamma that would otherwise be obstructed by an unfortunate rebirth is enabled to bear fruit through the support of a fortunate one.

For instance, kamma arising from immoral acts such as killing, consuming intoxicants cannot ripen in rūpa and arūpa brahma existences (those with Abhidhamma knowledge can understand). In another example, a person who has committed both wholesome and unwholesome deeds may be reborn as a human due to a strong meritorious act, and this fortunate rebirth then becomes the condition for other wholesome kamma to ripen, leading to wealth, fame, influence, and other favourable results. Nonetheless, their unwholesome kamma remains latent until the appropriate conditions arise for it to manifest.

Unfortunate Rebirth (gati-vipatti): 

Rebirth in woeful realms such as hell, animal realm, or realm of hungry ghosts allows unwholesome kamma to ripen fully while preventing wholesome kamma from producing results. Sometimes the unwholesome kamma may be powerful enough to allow for more suffering in those lives and even successive rebirths in just the lower realms.

Example: Someone with significant merit is reborn in hell due to a powerful unwholesome act; all their good kamma for enjoyment and pleasure are obstructed.

2. Physical Appearance (upadhi)

Fortunate Appearance (upadhi-sampatti): 

Good physical form and attractiveness lead to social respect and opportunity, allowing wholesome kamma to bear fruit while shielding against unwholesome outcomes.

An example from the commentary tells of a woman born to impoverished parents who were punished for their misdeeds by being made to work as sweepers in the royal courtyard. Despite her family’s lowly status, the daughter was extraordinarily beautiful. Impressed by her appearance, the king brought her into his palace, appointing her as the queen’s attendant and one of her trusted confidantes. As a result, her entire family enjoyed improved fortunes. Her beauty, considered the fruit of wholesome kamma, temporarily delayed the ripening of negative kamma.

Unfortunate Appearance (upadhi-vipatti): 

Some people should experience the results of bad kamma through unattractive or lowly physical appearances. Such people are often unfairly judged based solely on their looks, sometimes being wrongly accused of wrongdoing, theft, violence, or other misdeeds. Even when born into respectable or wealthy families, they may be mistaken for servants or staff and subjected to harsh treatment because of these mistaken assumptions.

An example cited in the texts is regarding a prince born to a king and queen. As he matured, the queen petitioned for her son to be granted kingship, despite the fact that he had become blind due to an accident. The king declined, citing his blindness as a disqualification, and instead permitted the prince to govern only a small region. Had he not been afflicted with blindness, he would have ruled the entire nation. His good kamma was hindered by the unfortunate physical condition, postponing its fruition.

3. Time Period (kāla)

Fortunate Era (kāla-sampatti): 

Birth during a righteous or stable era, such as the time of the Buddha or under just rulers and governments, enables wholesome kamma to manifest and suppresses unwholesome kamma.

Example: A person born in a country with a stable and fair government can enjoy great benefits, safety, and opportunities, unlike those who were born in a war-torn country.

Unfortunate Era (kāla-vipatti): 

Due to some unwholesome action, a person is born during an unfortunate period—an age of injustice, famine, or moral decline—where even basic nourishment is scarce and life is perilously short. In such times, wholesome kamma finds no opportunity to yield results. Thus, their merit is obstructed by the conditions of a degenerate age.

The commentary provides the story of the Elders in Sri Lanka who faced hardships due to an unfortunate era (Abhidhamma Commentary 2.426–430):

During a violent rebellion in Sri Lanka led by Brāhmaṇatissa, his rebels were plundering and destroying the countryside and as a result, tens of thousands of notable Arahants and monastics perished. The Saṅgha, after consultation, sent eight Elders to Sakka, the king of devas, to request, "Please stop the rebels." Sakka replied, "Venerable sirs, I cannot stop the rebels who have already risen. Let the Sangha go to the other shore of the ocean (to India). I will provide protection on the ocean." [Meaning, when an unfortunate era arises due to unjust rulers, even devas and brahmas cannot intervene.] The Sangha from all directions went to Nāgadīpa Island and constructed a three-tiered raft, and the three elders: Cūḷasīva, Isidatta, and Mahāsoṇa, who were notable beares of Saṃyutta Nikāya, led the preparations.

After preparations, Cūḷasīva and Isidatta decided to stay behind but urged Mahāsoṇa to board the raft and continue the Dispensation, but he refused to go without them. After some events, Cūḷasīva went alone to the neglected Mahāvihāra monastery, which had become overgrown and deserted. A tree deva, taking human form, supported him throughout the journey with food and guidance.

Meanwhile, Isidatta and Mahāsoṇa travelled together. In one district, they survived on discarded wood-apple shells offered by children. In another, they subsisted on lotus stems. In a village where people ate forest vegetables, a young woman, despite having no rice, made an offering from chopped ginger plants and banana bark. When her hand instinctively gave the larger portion to Mahāsoṇa, Isidatta remarked, “During the terrible Brāhmaṇatissa rebellion, what great results will the kamma that produces these lumps from ginger plants and banana plants yield when there is perfection of place and time?” [His reflection implied that during such a troubled period, food prepared from ginger and banana plants was the best people had to offer. Thus, wholesome kamma could only ripen to the extent of providing such modest food, though it was still fortunate in that he received alms despite the difficult times. He was pondering that, if the circumstances of place and time were more favourable, the same meritorious act would yield far greater results—perhaps in the form of much finer offerings.]

Eventually, the rebellion ended, and King Pitumahārāja came to power. The monks who had fled overseas returned and sought out Elder Mahāsoṇa, who by then was residing at the Maṇḍalārāma monastery with 500 monks. Local deities urged villagers to offer generous alms and cloth. Each of the 700 households gave alms with many gifts being offered directly to Mahāsoṇa. Initially hesitant to accept the honour, Mahāsoṇa was encouraged by his fellow elder, Tissabhūti, who reminded him that such merit draws the support of devas. Mahāsoṇa then distributed the gifts among the monks and continued his journey to the Mahāvihāra, where he was warmly welcomed.

The story provides the definitive example that during the unfavourable time, fruit and vegetable steams and shells were rare and precious and they were the best a person with a wholesome kamma can get. But during the favourable time, abundant gains became manifest.

This is also evident in many parts of the world today, where conflict and instability prevent wholesome kamma of many individuals and virtuous ones from yielding fortunate results, due to the era and rulers being degenerate and corrupted.

4. Effort (payoga)

Wholesome Effort (payoga-sampatti): 

The active pursuit of dāna, sīla, and bhāvanā (generosity, morality, and meditation) fosters the ripening of wholesome kamma and provides protection against the consequences of past unwholesome kamma. Some harmful actions committed in the past may be prevented from manifesting their negative effects through one’s current effort and diligence—referred to as fortunate effort (payoga-sampatti). In other words, by consistently practising wholesome behaviours, a person can block or delay the adverse results of previous misdeeds.

Unwholesome Effort (payoga-vipatti): 

When effort turns unwholesome, such as engaging in killing, sexual misconduct, lieing or theft etc., these misconducts give proper grounds for bad kamma to ripen. Such persons may be caught committing crimes and face punishment, including torture or death sentences from rulers and governments.

Example: A thief caught red-handed and sentenced to death after torture exemplifies how unwholesome effort allows opportunities for bad kamma to yield results with full force, which would be previously obstructed by fortunate effort.

Additional Consideration:

If “only unwholesome kamma yields results when the wrong effort arises”, then this may raise the question: was Venerable Mahā Moggallāna tortured and killed because his effort was somehow deficient at that moment? In fact, Venerable Mahā Moggallāna was a noble Arahant who had fully cultivated bodily, verbal, and mental morality, and who had diligently developed both tranquillity (samatha) and insight (vipassanā) meditation with complete and excellent effort (payoga-sampatti). His violent death was not the result of any fault or weakness in his present action or effort. Rather, it arose solely due to the distorted mental state of the aggressors, who were overwhelmed by envy, jealousy, hostility, and wrong view, and acted out of delusion. Their actions were rooted in their own unwholesome mental states, not in any failing on the part of the Venerable.

The reason for the aggression, torture, or killing lies entirely with the envious and malicious thoughts present in the mind of the perpetrator. The effortful practice of a noble person—complete in bodily, verbal, and mental morality—is, by its very nature and by the truth of things (dhammatā), a cause only for wholesome and prosperous results. It can never be the cause of unwholesome or unfortunate consequences.

For Your Reflection

Every being has accumulated countless unwholesome kamma from past lives till now to varying degrees. In your continuum too, such unwholesome kamma certainly remain dormant to some extent. The four fortunate conditions (sampatti) have the power to prevent these unwholesome kamma from ripening, while the four unfortunate conditions (vipatti) open the door for unwholesome kamma to produce their results.

If you wish to avoid experiencing the unpleasant and suffering consequences arising from unwholesome kamma accumulated in past lives, you must strive to establish the four fortunate conditions in your continuum, as these conditions can obstruct unwholesome kamma from bearing fruit.

Among these four fortunate conditions, you currently possess:

1. Gati-sampatti – the fortunate destination of human existence

2. Upadhi-sampatti – not being extremely ugly and having complete physical faculties

3. Kala-sampatti – living in a relatively favourable era when the Buddha’s dispensation flourishes and virtuous people exist

These three fortunate conditions exist to a reasonable degree, even if not to the highest degree. The additional fortunate condition you need to cultivate is payoga-sampatti (fortunate effort). As a result, you should:

1. Strive for purity of bodily action.

2. Strive for purity of verbal action.

3. Strive for purity of mental action.

For complete purification of bodily, verbal, and mental actions, you should fully cultivate and develop the Noble Eightfold Path:

1. Morality factors: Right Speech, Right Action, and Right Livelihood.

2. Concentration factors: Right Effort, Right Mindfulness, and Right Concentration.

3. Wisdom factors: Right View and Right Thought to attain the knowledge of the Four Noble Truths.

When these are properly cultivated, they give rise to pure morality, stable access concentration and absorption concentration, and the Right View that realises the Four Noble Truths as they truly are. These three trainings—morality, concentration, and wisdom—are the "waters" that cleanse and purify your bodily, verbal, and mental actions. Diligent effort for such purification is called payoga-sampatti (good effort).

When you are complete with this fortunate effort, you will have all four fortunate conditions: existence, appearance, time and effort. These four fortunate conditions will prevent the unwholesome kamma accumulated throughout past lives from ripening and producing undesirable results.

Therefore, if we wish to avoid experiencing suffering and undesirable outcomes, we must diligently practise the three trainings of morality, concentration, and wisdom. This will cleanse and transform your bodily, verbal, and mental actions, transforming our minds. As the saying goes: “Without your own will and effort, even the Buddha cannot help.” If your effort is deficient, unwholesome kamma will come to the forefront, and wholesome kamma will not have the opportunity to ripen.

"By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depend on oneself; no one can purify another." (Dhammapada, 165)