Kama is quite complex to understand, only a Buddha can fully understand everything how Kama works. The phenomenon of Kama and samsara (cycle of life) were well accepted before Gautama Buddha's enlightenment in India, but they were not well defined, explained exactly how they work, and how beings experience Kama. Kama and samsara are the two prerequisites for understanding and making logical sense of the teachings of a Buddha. These foundations must already exist before a Buddha is enlightened in India, an unique environment only to be found in a place where a Buddha appears.

What is Kama?
The Buddha says:— “I declare, O Bhikkhus (monks), that volition (cetanā) is Kama. Having willed, one acts by body, speech and thought.”
“All living beings have Kama as their own.” – Majjhima Nikāya.
“As you sow the seed so shall you reap the fruit.” – Samyutta Nikāya.
Involuntary, unintentional or unconscious actions do not constitute Kamma, because volition (cetanā), the most important factor in determining Kamma, is absent.

Buddhas and Arahants have eradicated ignorance and craving, the roots of Kama, so their actions do not produce Kama. "Destroyed are their germinal seeds (Khina bija); selfish desires no longer grow," states the Ratana Sutta of Sutta nipata.
Four Kinds of Kama

Cetanã is a Cettasika (mental factor) associates with all cittas. It belongs to Sabba-citta saddharana (Essentials which associate with all cittas) - (Phassa - Contact or mental impression, Vedana - Feeling or sensation, Sanna - perception, Cetana - volition or intention, Ekaggata - one-pointedness, concentration, Jivitindriya - vitality or psychic life, Manasikara - attention or advertence).

When Cetanã associates with eight types of moral cittas (consciousness) pertaining to the Sentient Realm (kāmāvacara) it becomes kusala (wholesome) kama and when it associates with the twelve types of immoral cittas (consciousness) it sow the seed for akusala (unwholesome) kama.

Similarly, when Cetanã associates with five types of moral consciousness pertaining to the Realms of Forms (rūpāvacara), and four types of moral consciousness pertaining to the Formless Realms (arūpāvacara), it becomes wholesome consciousness.

Among the 54 Kamavacara Cittas (experienced in the sense sphere), first 8 has the root condition (Hetupaccayo) in greed (lobha), second three has the root condition in hatred (dosa) and the last three has the root condition in ignorance (moha). These are the root conditions of akusala (unwholesome) kama. Likewise, the other three root conditions generosity (alobha) , amity (adosa), and wisdom (amoha) are the root conditions of 8 Maha-kusala cittas (Great moral consciousness of the sensuous sphere with roots), kusala (wholesome) kama.

All classes of consciousness have object condition (Ãrammanapaccayo), as consciousness cannot exist without having an object. When objects are not rightly viewed, kama is produced. What is right view? Insight (vipasana) meditation is the right view. A yogi (meditator) who is practicing insight meditation eradicates kelisa (defilements) through the process of right view and at one point attaints Sotāpanna (stream winner) as a first stage to Nibbana.

It is definitely possible to achieve Sotāpanna in this very life who has saddhā (Conviction, faith) in Buddha, Dhamma (the Teachings) and Sahgha (the Monk Order). Buddhist people have inherited their saddhā (faith) generations after generations 2,500 years already by means of practice, experiencing the dhamma as the Buddha said. Buddhists confirm this by saying:-
Buddham saranam gacchami - I go to the Buddha for refuge
Dhammam saranam gacchami - I go to the Dhamma for refuge
Sangham saranam gacchami - I go to the Sangha for refuge.

The five components - saddhā (Conviction, faith) sati (Mindfulness) samādhi (Concentration) paññā (insight; wisdom) and viriya (Persistence; energy) - must be equally balanced to attain Megga and Phala (supermundane consciousness) and experience the true happiness of Nibbana. This perfect balance is achieved during insight (vipasana) meditation process or, at the time of Buddha, when people are listening to Buddha's or an Arahatta's teachings.That is how Sotāpanna stage is achieved.

Ignorance/Delusion (avijjā) is the cause of kama. Having false view in something that contradicts reality or not knowing things as they truly are, is avijjā, a lack of awareness of the true nature. The Buddha stated in Paticca Samuppāda (Dependent Origination): "Dependent on ignorance arise kammic activities (avijjāpaccaya samkhārā)." Craving (tanhā) is closely associated with avijjā (ignorance), forming an ally with avijjā for the cause of kama. Evil actions are conditioned by these two causes - avijjā (Ignorance) and tanhā (Craving).

One example of avijjā is not knowing or denying the three fundamental laws of existence - Anicca Impermanence or Change Dukkha (disappointing nature/no true happiness) Anatta Not-self or Insubstantiality. A person who is under strong influence of avijjā do not accept good and bad deeds, and hence the effect of good and bad deeds. Thinking that he can get away from men-made laws, he is likely to commit any action, denying kama.

In Abhidhamma, every consciousness is hanging on to some object (physical or mental). Arising and perishing every moment, it flows on like a stream not remaining the same for two consecutive moments. The term for this type of consciousness in Abhidhama is Bhavanga which means factor of life, or indispensable cause or condition of existence. This Bhavanga consciousness, which one always experiences as long as it is uninterrupted by external stimuli, vibrates for a thought-moment and passes away when a physical or mental object enters the mind. During the time occupied by a flash of lightning billions and billions of thought-moments may arise. The rapidity of the succession of such thought-moments is hardly conceivable by the ken of human knowledge. Each thought-moment has seventeen thought-process.

The Thought Process
1 Atīta Bhavanga (Past Bhavanga)
2 Bhavanga Calana (Vibrating Bhavanga)
3 Bhavanga Upaccheda (Arrest Bhavanga)
4 Āvajjana (Sense-door consciousness)
5 Panca Viññāna (Sense consciousness)
6 Sampaticchana (Receiving consciousness)
7 Santīrana (Investigatin consciousness)
8 Votthapana (Determining consciousness)
9,10,11,12,13,14,15 Javana (literally, means running) kama is produced here - seven
                                         thought-moments
16,17 Tadālambana (Registering consciousness)

Of the seven thought-moments of Javana, as stated above, the effect of the first thought-moment, the weakest in potentiality, one may reap in this life itself. This is called ‘Immediately Effective’ (dittha­dhammavedaniya) Kamma. If it does not operate in this life, it becomes ineffective (ahosi).

The next weakest is the seventh thought-moment. Its effect one may reap in the subsequent birth. Hence it is termed ‘Subsequently Effective’ (upapajjavedaniya) Kamma, which, too, automatically becomes ineffective if it does not operate in the second birth.

The effect of the intermediate five thought-moments may take place at any time in the course of one’s wanderings in Samsāra until the final Emancipation. This type of Kamma is termed ‘Indefinitely Effective’ (aparāpariyavedaniya). There is thus a classification of Kamma with reference to its time of operation:—

1 Ditthadhammavedaniya Kamma (Immediately Effective Kamma)
2 Upapajjavedaniya Kamma (Subsequently Effective Kamma)
3 Aparāpariyavedaniya Kamma (Indefinitely Effective Kamma) and
4 Ahosi Kamma (Ineffective Kamma)
Four Kinds of Kama

Angulimala and Kamma
Twenty years after Buddha's enlightenment, a very popular real-life story took place in Sravasti where Buddha lived twenty five years at Jetavana monastery in the Kingdom of Kosala. King Pasenadi of Kosala had a Brahmin called Bhaggavã Gagga. Bhaggavã's wife, Mantani, gave birth to a son.

Bad omen
Bhaggavã noticed that a bright light sparkle from the weapons of the night-guards protecting their residence in the middle of the night, at the time of his son's birth. Early next morning, Bhaggavã hurried to the Royal Astrologer to find out what that omen meant for his son. The Royal Astrologer prepared a horoscope and made planetary calculations and read astrological signs. First the astrologer was in disbelief and reviewed his assessments a few times. Based on the astrological signs and calculations, the Royal Astrologer predicted that Bhaggavã's son was destined to become a notorious bandit when he come of age.

Bhaggavã also heard that people were talking about the blink of light that sparkled from their weapons the night before, at the same time his son was born. Bhaggavã was very upset and dare not break the news to his wife to avoid breaking her heart and anguish. As usual, he went to the royal court to serve King Pasenadi and asked, "how is your night Oh 'King , did you had a sound sleep last night?" The King said he woke up in the middle of the night by flashes of lights which gleamed from the royal coat of arms hanging over his bed in his chamber. At the time of Bhaggavã's son's birth, all the weapons in the city had glowed as if they were on fire.

The brahman said: "Do not fear O King, the entire city experienced this bright sparkle from weapons. Last night my wife gave birth to a son and the royal astrologer predicted that he will be a notorious bandit when he grew up. This flashing light might have cause because of his birth. Your Majesty, allow me to put an end to my newly born son before he grew up and pose threat to the Kingdom." Bhaggavã suggested this out of loyalty to King Pasenadi.

The King asked, "will he be a lone robber or a leader of a gang of bandits?" Bhaggavã said, "A lone bandit is his fate, Oh 'King." Since he would be a lone robber, the King gave advice to Bhaggavã that he should better raise his son and give him proper education, then, perhaps, he may be a good person when he grew up.

Growing up well-behaved
Bhaggavã accepted the King's suggestion and gave his son the name Ahimsaka, harmless. He and his wife, Mantani, gave him good education, moral training and a religious atmosphere at home. As Ahimsaka grew up he behaved very well and also studious and intelligent. He was also physically unusually strong. This made the couple very happy about their son.

Ahimsaka was a gentle child, highly respectful of his parents, behaved not to dishonour and bring shame to the family. He made remarkable progress in education, was very keen to learn Vedic Scriptures and sacred Brahminic traditions and customs, as a teenager. That made Bhaggavã confident of this son that he could not become a notorious criminal. Ahimsaka was an outstanding student determined to achieve higher learning. In ancient India, like today, education was highly valued, regarded as a most noble undertaking, and educated persons were highly honoured and respected.

Going for higher studies
He passed entrance exam of the famous Takkasila, also known as Taxila, University, a renowned learning centre in ancient India, with flying colours. The ancient University city of Takkasila had massive structures, tower arches, wide corridors, large lecture halls, a big library full of educational materials and student dormitories. Bhaggavã and Mantani were expecting that Ahimsaka will soon follow his distinguished father's footstep and hold a higher position in the Royal Court. They bid Ahimsaka farewell and he left home to study at the famous Takkasila University.

On arrival at the Takkasila University, Ahimsaka was very impressed with the atmosphere of the University. At the University, Ahimsaka had the privilege to study under the guidance of the leading teacher, Acariya (teacher) Disapamuk. Since it take eight to ten years to complete the study and learn the knowledge from the acaraya, Ahimsaka would be away from home for several years until he finish his scholarship.

The area of the campus was so wide it reached out miles in every directions. It had gardens, parks and groups of students could be seen here and there discussing, debating or quietly studying on their own. As Takkasila University was well-known in the Indian subcontinent and beyond, students from many cultural backgrounds and ethnicity came together for further studies and exchange their views and experiences.

Then, he got to know acariya Disapamuk, to whom he paid deep respect according to Indian culture and presented gifts to the acariya (teacher) that his parents had sent. Ahimsaka served his teacher faithfully and humbly. He performed so well in his studies that he soon became the most outstanding and brilliant student of the renowned acariya. Impressed by Acariya Disapamuk and his wife, he became their favourite student and was treated as if their own son, as the couple was childless.

Turning point of Ahimsaka's life
As his fame, achievements and closeness to the acariya family was growing, jealously against Ahimsaka also grew within his friends, who were now keeping distance from him. The acariya had almost forgotten about other students and did not pay as much attention as before Ahimsaka joined the acariya, as his relationship with Ahimsaka became more intimate. So, other students wanted to get rid of Ahimsaka. Increasing displeasure against Ahimsaka had been mounting among the other students and they finally planned a conspiracy to fall out Ahimsaka and the acariya. This was the turning point of Ahimsaka's life. His previous life's kamma had started bearing fruit. What was that kamma will be discussed at the end of the story.

The Plot
Other classmate could hardly find any fault about Ahimsaka's academic work to damage his reputation. They then decided to fabricate a false story about his character to poison Ahimsaka's relationship with acariya. They divided themselves into three groups. The first group will tell the acariya that Ahimsaka had been involved in an illicit relationship with his wife, by taking advantage of the acariya's generosity and kindness to him. The second and third group would later support the first group's allegation to strengthen acariya's belief as true. This master-mind plot worked at the end.

Although at first the acariya ridiculed their false story and criticized other students, as time passed, when the second and third group supported the first group's allegation, he became suspicious about Ahimsaka and started observing his wife's and Ahimsaka's close relationship.

Despite the fact that Ahimsaka treated acariya's young wife as his own mother, since he was away from his own family, acariya's trust of Ahimsaka slowly diminished, thinking that there is a truth in it because there is no spoke without fire. Acariya avoided confronting Ahimsaka and his wife and instead waited for an opportunity when Ahimsaka and his wife would engage in a conversation. Then acariya quietly entered the house from the back door and, absorbed in their conversation, Ahimsaka and acariya's wife did not notice or hear him enter the house. Ahimsaka and acariya's wife failed to stand up and greet the acariya as this was an unanticipated and sneaky entrance.

Acariya Disapamuk set this up to find an excuse to reprimand Ahimsaka. The acariya demanded that Ahimsaka immediately leave his house and never set his foot in his house again. Ahimsaka repeatedly apologised the acariya that it was not his intention to disrespect him, he did not see him enter the house. But the acariya was unmoved and remained adamant.

Ahimsaka left his acariya's home and found shelter in the student's dormitory. Acariya Disapamuk's real worry was that his young wife would elope with Ahimsaka, a very handsome, intelligent and youthful man. Then he would be left alone, betrayed by this ungrateful student, since acariya now strongly believed the other student's plot. Acariya wanted to kill Ahimsaka, but that would harm his reputation and he would lose all his students. Therefore, the acariya planned another very sinister plot against Ahimsaka. In ancient India, there was a strictly observed custom to offer the teacher when a student was leaving at the end of his studies.

The next morning, acariya summoned Ahimsaka, told him that he could not be able to teach him further and demanded an offering of a thousand human right-hand fingers, only one from each person, anticipating that Ahimsaka would be killed by someone before he could collect one thousand fingers and he could escape from the blame of Ahimsaka's death. He demanded right-hand fingers so that his victim's left hand would be free to kill him.

Shocked by such an outrageous demand, Ahimsaka exclaimed "O Master! How can I do that? My family never engaged in violence. They are harmless people. I respectfully request you to change your demand of one thousand fingers". The acariya said the demand is not negotiable and if he refused or fail to fulfil his teacher's demand, that would bring ill-reputation upon him and that terrible curse would come upon him. Shortly, after paying homage to his acariya, Ahimsaka left the the campus. His evil plotters celebrated their success of the plot, jubilant that he was gone for good, hoping that he would be killed when collecting fingers.

Before Ahimsaka was trapped into the plot by other jealous students, he was once promised by the acariya that he would receive special instructions, after he made teacher offering, about sciences and supernatural powers. It was not clear what influenced Ahimsaka's consent to fulfil the acariya's demand. It might be his learning desire from the acariya or the culture of strict unquestioning obedience to the teacher or both. Why he did not consider this action as a life-threatening to himself and why he did not think about an alternative method, for example, gathering the fingers from corpses thrown into India’s open charnel grounds, were also arguable.

However, one thing is certain that the real driving force behind this decision was Ahimsaka's past lives kamma. In one of his former lives Ahimsaka was born as a powerful spirit, a so-called yakkha. Yakkha used their superhuman strength to hurt and kill living beings to satisfy their appetite for human flesh. In all his past experiences that are reported in the Jatakas, two things are prominent in him: his physical strength and his lack of compassion.

Ahimsaka's effort to collect fingers started, arming himself with swords, daggers and spears, hanging the collected fingers around his neck like a garland of fingers, hence the name Angulimala. He located himself on top of a cliff in the Jãlinĩ forest west of Kosala, near a crossroad used to carry goods from Kosala to Kosambi, from Kosala to Magadha, from Sravasti to Kansi, and from Kansi to Rome and Greece. Nobody new his real identity, except by his new name, Angulimala.

From his secure hiding place, Angulimala attacked innocent travellers and traders passing through the area. He ruthlessly butchered all of them to collect their little right-hand fingers for his acariya. He would not take any of their valuables or other possessions nor he hate any of them. His real volition is just to collect their fingers. First, he used to hang the fingers on a tree. As birds ate them up, he had to kill more victims. Then he decided to wear around his neck to be in a safe place.

His murderous activities soon spread throughout the countryside and everybody avoided that area by taking a detour through neighbouring Magadha Kingdom. Everybody deserted the forest and Angulimala could not find anybody to cut their fingers off. Now, Angulimala had to go into the vicinity of villages, ambushing and cutting off villagers' fingers as they pass by. He even entered houses at night to cut off the inhabitants fingers. His enormous strength is irresistible. People left their homes and villages and become homeless. These devastated homeless villagers camped at the outskirts of the city and went to the King asking for protection, weeping and lamenting as they told their plight to the King.

Seeing that this notorious robber must be captured, dead or alive, the King announced to his Kingdom that Angulimala would be captured and organised an army detachment, giving instructions to put down this robber. Angulimala's mother, Mantani, heard the King's announcement. She immediately felt that this unknown robber must be her son Ahimsaka, who had never returned from Takkasila and may had fallen into those evil ways predicted by his horoscope.

Mantani told her husband Bhaggava: "It is our son, that fearful bandit! Now soldiers have set out to capture him. Please, dear, go, find him and plead with him to change his life, and bring him home! Otherwise the king will have him killed." But the Brahman said, "I have no use for such a son. The king may do with him what he likes."

Filled with anxiety for her son's safety, Mantani could not sleep that night. Her desire to do anything to save her son from certain death prompted her to go to her son's hiding forest alone and bring him back home. At that time Angulimala had already gathered 999 fingers, only one more was needed to complete the acariya's demand.

Filled with anxiety for her son's safety, Mantani could not sleep that night. Her desire to do anything to save her son from certain death prompted her to go to her son's hiding forest alone and bring him back home. At that time Angulimala had already gathered 999 fingers, only one more was needed to complete the acariya's demand. Mantani cooked some food for Ahimsaka and set out early in the morning where her son was hiding. After an hour's journey, Mantani reached the forest.

Buddha's immeasurable compassion
At that time, Buddha was residing at the Jetavana Monastery. Every morning Buddha surveyed the word with His Mahã Karunã Samãpatti (Immeasurable Compassion). Buddha saw the time has come for Angulimala to be saved. Buddha saw the great unwholesome kamma Angulimala was about to commit. Angulimala's strong desire to complete one thousand fingers would lead him surely to kill even his own mother.

Buddha prevented Angulimala from committing matricide by intervening at the right time Angulimala was approaching his mother to cut off her finger. If Angulimala commit this one of the five most heinous offence, he would certainly reborn in hell and suffer there for a long time. Buddha saw Angulimala's potentiality to attain Nibbana in this very life. Angulimala was born of a noble family and he was a virtuous and noble child. Buddha also saw that Angulimala had sufficient wholesome kamma to enter into monk order and become an Arahat in this very life. Buddha knew that Angulimala was a virtuous person and was misguided by his acariya to become a ruthless murderer.

When our Buddha was a Bodhisattva very long ago, Angulimala met our Buddha. With Buddha's faculty of remembering all former lives, Angulimala was not unknown, Bodhisattva was once his uncle. In many lives they had met before, the Bodhisattva often had conquered Angulimala’s strength of body by his strength of mind. Buddha walked thirty yojana (about 240 miles/one yojana is about eight miles) to save Angulimala.

That is not the end of the story yet....

Where kamma is stored?

Can Kama be prevented from reaping the fruit of it or make inoperative?

According to paramattha succha (ultimate truth), a person doesn't exist, who is the doer of Kamma?

Who reaps the fruit of Kamma?

Everything is due to Kamma, or is it?