Ten Meritorious Deeds (Dasa Kusala Kamma)

1. Dana -  Generosity
2. Sila -  Morality
3. Bhavana -  Mental culture (meditation)
4. Apacayana -  Reverence
5. Veyyavacca -  Service
6. Patthidana - Transference of Merit
7. Pattanumodana - Rejoicing in other’s merits
8. Dhamma-savana - Listening to the Doctrine
9. Dhamma-desana - Expounding the Doctrine
10. Ditthijju-kamma - Straightening of One’s View

Ten Demeritorious Deeds (Dasa Akusala Kamma)

Through Bodily Action:
1. Panatipata - Killing
2. Adinnadana - Stealing
3. Kamesumicchacara - Sexual Misconduct

Through Verbal Speech:
4. Musavada - Lying
5. Pisunavaca - Slandering
6. Phaarusavaca - Harsh Speech
7. Samphappalapa - Frivolous Talk

Through Mind Thought:
8. Abhijjha - Coverousness
9. Vjapada - Ill-Will (hatred)
10. Micchaditthi - Wrong Views
 

1.  Killing

Condition:
a) A Being,
b) Knowledge that it is a Being,
c) Intention of Killing,
d) Effort and
e) Consequent Death.

Effect:
a) Short Life,
b) prone to disease,
c) constant grief caused by separation from the loved ones
d) constant fear.

2.  Stealing

Condition:
a) Property of others,
b) knowledge that it belongs to others,
c) intention of stealing,
d) effort and
e) consequent removal.

Effect:
a) Poverty,
b) wretchedness,
c) unfulfilled desires and
d) dependent livelihood.

3. Sexual Misconduct

Condition:
a) Intention to experience the forbidden object,
b) effort and
c) possession of the object.

Effect:
a) Have many enemies,
b) get an unsuitable marriage partner,
c) deformation of the sex organ

4.  Lying

Condition:
a) Untruth,
b) intention to deceive,
c) effort and
d) communication of the untruth to others.

Effect:
a) Tormented by abusive speech,
b) subject to vilification,
c) distrust and
d) deformities of mouth.

5.   Slandering

Condition:
a) Dividing of persons,
b) intention to separate them,
c) communication of the slander

Effect:
a) Dissolution of friendships,
b) without any sufficient cause

6. Harsh Speech

Condition:
a) Someone to be abused,
b) angry thought and
c) the use of abusive language

Effect:
a) Detested by others although blameless and
b) have a harsh voice

7. Frivolous Talk

Condition:
a) The inclination towards frivolous talk and
b) its narration

Effect:
a) Unpleasant physical appearance and
b) unacceptable speech.

8. Covetousness

Condition:
a) Another’s property and
b) a strong desire for it, thinking “if this property be mine”

Effect:
a) Non-fulfillment of one’s wishes.

9. Ill-Will

Condition:
a) Another being and
b) the intention of doing harm.

Effect:
a) Ugliness,
b) various diseases and
c) detestable nature.

10. Wrong View

Condition:
a) Perverted manner in which an object is viewed and
b) the misunderstanding of it according to that view.

Effect:
a) Base attachment,
b) lack of wisdom,
c) dull wit,
d) chronic diseases and
e) blameworthy ideas.

Five Gravely Kamma

1. Matricide  - Killing of one’s own mother.
2. Patricide   - Killing of one’s own father.
3. Killing of an Arahant.
4. Wounding of a Buddha.
5. Cause the Split in the Sangha.
 

1. Talking of life – leads to a short life span.
2. Stealing leads to the loss of one’s wealth.
3. Illicit sexual behavior leads to rivalry and revenge.
4. Telling falsehood leads to being falsely accused.
5. Malicious tale bearing – leads to the breaking of one’s friendship.
6. Harsh speech – leads to unappealing sound.
7. Frivolous chattering – leads to words that aren’t worth taking to heart.
8. The drinking of fermented and distilled liquors – leads to mental derangement.
 

1. There is dark kamma with dark ripening,
2. There is bright kamma with bright ripening,
3. There is dark-and-bright kamma with dark-and-bright ripening,
4. There is kamma that is not dark and not bright with neither-dark-nor-bright ripening.
 

1. Endowed with bad conduct of body,
2. Endowed with bad conduct of speech,
3. Endowed with bad conduct of mind,
4. Who reviled the Noble Ones,
5. Held wrong views and undertook actions under the influence of wrong views.
- On the break-up of the body, after death, have re-appeared in theplane of deprivation, the bad destination and the lower realms, in hell.
 

The worldly reserved funds are easily slashed away through denounced by the king, molested by thieves, in case of debt, famine or accidents.

No matter how well it’s stored, deep underground, at the water line, it won’t always serve one’s need.

The fund gets shifted from its place or one’s memory gets confused; When one’s merit’s ended, it’s totally destroyed.

But when a man or woman has laid aside a well-stored fund of generosity, virtue, restraint and self-control, with regard to a shrine, the Sangha, a fine individual, guests, mother, father or elder sibling, it can’t be rested away. It follows you along. When, having left this world, for wherever you must go, you take it with you.

This fund is not held in common with others and cannot be stolen by thieves.