"It's said that some kammas are not to be experienced, some kammas have to be experienced".
If we answer this question is simply we can say "exactly right". Kamma is one of the main topics in buddhism.If we going to write a simple answer Kamma has few main classifications.
What is the cause of Karma?
Ignorance (avijja), or not knowing things as they truly are, is the chief cause of Karma. Dependent on ignorance arise activities (avijja paccaya samskhara) states the Buddha in the Paticca Samuppada (Dependent Origination). Associated with ignorance is the ally craving (tanha), the other root of Karma. Evil actions are conditioned by these two causes. All good deeds of a worldling (putthujana), though associated with the three wholesome roots of generosity (alobha), goodwill (adosa) and knowledge (amoha), are nevertheless regarded as Karma because the two roots of ignorance and craving are dormant in him. The moral types of Supramundane Path Consciousness (magga citta) are not regarded as Karma because they tend to eradicate the two root causes.
With respect to different functions, Karma is classified into four kinds:
01.REPRODUCTIVE KARMA[Janak Kamma]- Every birth is conditioned by a past good or
bad karma, which predominated at the moment of death. Karma that conditions the
future birth is called Reproductive Karma.
02.SUPPORTIVE KARMA[Upasthambaka Kamma]-That which comes near the Reproductive
(janaka) Kamma and supports it. It is neither good nor bad and it assists or
maintains the action of the Reproductive (janaka) Karma in the course of one’s
03.OBSTRUCTIVE KARMA OR COUNTERACTIVE KARMA[Upapidaka Kamma] - Which, unlike the
former, tends to weaken, interrupt and retard the fruition of the Reproductive
Karma. For instance, a person born with a good Reproductive Karma may be subject
to various ailments etc., thus preventing him from enjoying the blissful results
of his good actions
04.DESTRUCTIVE KARMA(Upaghathaka Kamma) -According to the law of Karma the
potential energy of the Reproductive Karma could be nullified by a mere powerful
opposing Karma of the past, which, seeking an opportunity, may quite unexpectedly
operate, just as a powerful counteractive force can obstruct the path of a flying
arrow and bring it down to the ground. Such an action is called Destructive
There is another classification of Karma, according to the priority of effect:
01.WEIGHTY (GARUKA) KARMA - This is either weighty or serious – may be either
good or bad. It produces its results in this life or in the next life for
02.PROXIMATE (ASANNA) KARMA OR DEATH-PROXIMATE KARMA - This is that which one
does or remembers immediately before the moment of dying. Owing to the great part
it plays in determining the future birth, much importance is attained to this
deathbed (asanna) Karma in almost all Buddhist countries. The customs of
reminding the dying man of good deeds and making him do good acts on his deathbed
still prevails in Buddhist countries.
03.HABITUAL (ACCINA) KARMA - It is that which on habitually performs and
recollects and for which one has a great liking. Habits whether good or bad
becomes ones second nature, tending to form the character of a person. At
unguarded moments one often lapses into one’s habitual mental mindset. In the
same way, at the death-moment, unless influenced by other circumstances, one
usually recalls to mind one’s habitual deeds.
04.RESERVE OR CUMULATIVE (KATATTA) KARMA - This literally means ‘because done’.
All actions that are not included in the aforementioned and those actions soon
forgotten belong to this category. This is, as it were the reserve fund of a
There is another classification of Karma according to the time in which effects are worked out:
01.IMMEDIATELY EFFECTIVE (DITTADHAMMAVEDANIYA KARMA - Immediately Effective
Karma is that which is experienced in this present life. According to the
Abhidhamma one does both good and evil during the javana process (thought-
impulsion), 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 Karma.
02.SUBSEQUENTLY EFFECTIVE (UPAPAJJAVEDANIYA) KARMA - If it does not operate in
this life, it is called ‘Defunct or Ineffective’ Karma. The next weakest is the
seventh thought-moment. Its effect one may reap in the subsequence birth. This is
called ‘Subsequently Effective’ Karma.
03.INDEFINITELY EFFECTIVE (APARAPARIYAVEDANIYA) KARMA - This, too, is called
Defunct or Ineffective Karma if it does not operate in the second birth. The
effect of the intermediate thought-moments may take place at any time until one
attains Nibbana. This type of Karma is known as ‘Indefinitely Effective’ Karma.
04.DEFUNCT OR INEFFECTIVE (AHOSI) KARMA - No one, not even the Buddhas and
Arahantas, is exempt from this class of Karma which one may experience in the
course of one’s wandering in Samsara. There is no special class of Karma known as
Defunct or Ineffective, but when such actions that should produce their effects
in this life or in a subsequent life do not operate, they are termed Defunct or
The last classification of Karma is according to the plane in which the effect takes place, namely:
01.EVIL ACTIONS (AKUSALA KARMA) - which may ripen in the sentient planes
(kammaloka). (Six celestial planes plus one human plane plus four woeful planes =
eleven kamaloka planes.) Here are only four woeful kamalokas.
02.GOOD ACTIONS (KUSALA KARMA) - which may ripen in the sentient planes except
for the four woeful planes.
03.GOOD ACTIONS (KUSALA KARMA) - which may ripen in the Realm of Form (rupa
brahamalokas). There are four Arupa Brahma Lokas as well
This is how the lord buddha classified the Karma and accordingly you can find there are places where your question were answered exactly.
If you wants to learn more please read this article: [Kamma]1
[This page is still creating but hope it helps you to gain detailed knowledge of Kamma with further explanations.
May triple Gem Blessed You all!!!