[Verse 1]
Every road that we travel through
Carries the seeds of what we do
What we create with heart and hand
Returns to teach us where we stand
Do not harm, do not steal, do not deceive
Let truthful words be what we believe
Release the anger, release desire
Let wisdom become our guiding fire
[Pre-Chorus]
Kamma is ours,
Its fruits follow near
What we choose today
Shapes the road we walk from here
[Chorus]
Kamma belongs to us, the fruits belong to us
Every life is shaped by the seeds we sow
Body, speech and mind, when trained with care
Can lead us toward peace everywhere
Loving-kindness lights the way
Compassion grows with every day
Joy and equanimity make the mind free
Opening the heart to serenity
[Verse 2]
Let every word be true and kind
Let hatred never rule the mind
When we learn to pause and see
We discover how to choose wisely
Crooked actions lead us astray
Straight actions show a clearer way
We do not have to wait for someone else
Transformation begins within ourselves
[Bridge]
From a narrow mind to a boundless heart
From anger's fire to a peaceful start
From thoughts of harm to compassion's light
From confusion toward wisdom bright
[Final Chorus]
Kamma belongs to us, the fruits belong to us
Every moment gives us a choice
Leave behind the harmful ways
Walk with wisdom through our days
Kamma belongs to us, the path is ours to walk
With loving-kindness in our heart
When body, speech and mind are trained
A peaceful life can be regained
[Outro]
Do good today for tomorrow's way
Train the mind with wisdom each day
Every breath can be a brand-new start
When Dharma lives within the heart.
Tipitaka Book 24 Explains “Kamma Belongs to the Doer,” Linking Conduct, Intention and the Results of Life
The First Chapter of the Fifth Fifty in the Aṅguttara Nikāya presents a systematic teaching on conduct, intention, kamma and its results. Beginning with the Yathābhata Sutta, the Buddha describes ten unwholesome courses of action and their wholesome counterparts, emphasizing that beings inherit the results of their own actions.
The teachings appear in Tipitaka Book 24, Sutta Piṭaka, Book 16, Aṅguttara Nikāya, Dasaka-Ekādasakanipāta, Fifth Fifty, First Chapter. The opening Yathābhata Sutta, numbered 189, describes ten unwholesome qualities and their consequences, followed by the corresponding wholesome qualities.
The ten unwholesome courses include killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle or useless speech, covetousness, ill will, and wrong view. The wholesome counterpart is to abstain from these actions and cultivate right understanding concerning actions and their results.
The following teachings extend this principle to women and lay followers. The first Upāsikā Sutta describes the consequences of the ten unwholesome and wholesome qualities, while the second Upāsikā Sutta connects wholesome conduct with being confident and capable in household life.
The Dhammāpariyāya Sutta, number 193, gives a particularly clear formulation of the teaching: beings have kamma as their own possession, inherit the results of kamma, have kamma as their origin, their relatives and their refuge. Whatever wholesome or unwholesome action they perform, they inherit its results.
The text contrasts crooked and straight conduct. Actions performed through body, speech and mind can be crooked, leading to a corresponding crooked course; alternatively, conduct that is straight in body, speech and mind leads toward a straight course. The teaching therefore places ethical responsibility directly upon one's own conduct.
The first Kamma Sutta, number 194, emphasizes intentional action and explains that wholesome bodily, verbal and mental conduct can lead toward fortunate destinations. The second Kamma Sutta, number 195, further states that wholesome actions rooted in wholesome intention bear happiness as their result.
The third Kamma Sutta, number 196, turns attention toward mental cultivation. It describes the development of loving-kindness, compassion, appreciative joy and equanimity, transforming a limited and untrained mind into a mind that is expansive and well cultivated.
Taken together, the teachings present a coherent sequence:
Body → Speech → Mind → Intention → Kamma → Result
The central message is that ethical transformation begins with one's own actions and that deeper transformation requires training the mind. The teachings do not merely describe the consequences of harmful conduct; they also provide a constructive path through ethical restraint, wholesome action and mental cultivation.
In this sense, the First Chapter of the Fifth Fifty presents kamma not simply as a doctrine about future consequences, but as a framework for personal responsibility and inner development.
Core message:
“When conduct changes, life changes; and when the mind is cultivated, conduct can change.”
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