a. Reproductive Kamma (Janaka Kamma) 
     b. Supportive Kamma (Upatthambhaka Kamma) 
     c. Obstructive Kamma (Upapidaka Kamma) 
     d. Destructive Kamma (Upaghataka Kamma) 
 

     a. Weighty Kamma (Garuka Kamma) 
     b. Proximate Kamma (Asanna Kamma) 
     c. Habitual Kamma (Acinna Kamma) 
     d. Reserve Kamma (Katatta Kamma) 
 

     a. Immediately Effective Kamma (Ditthadhammavedaniya Kamma) 
     b. Subsequently Effective Kamma (Upapajjavedaniya Kamma) 
     c. Indefinitely Effective Kamma (Aparapariyavedaniya Kamma) 
     d. Defunct Kamma  (Ahosi Kamma) 
 

     a. Immoral (Akusala) Kamma pertaining to the Sense-Sphere (Kamavacara) 
     b. Moral (Kusala) Kamma pertaining to the Sense-Sphere (Kamavacara) 
     c. Moral Kamma pertaining to the Form-Sphere (Rupavacara) 
     d. Moral Kamma pertaining to the Formless-Sphere (Arupavacara) 
 

     Janaka Kamma is that which produces mental aggregates and material 
     aggregates at the moment of conception. The initial consciousness which is 
     termed the patisandhi vinnana (rebirth-consciousness) is conditioned by this 
     Janaka Kamma. Simultaneous with the arising of the rebirth-consciousness 
     there arise the ‘body-decad’, ‘sex-decad’ and ‘base-decad’ 
     (kaya-bhava-vatthu dasaka). 
 
 

     That which comes near the Reproductive Kamma and supports it. It is either 
     good or bad and it assists or maintains the action of the Reproductive Kamma
     in the course of one's lifetime. Immediately after the conception till the death 
     moment this Kamma steps forward to support the Reproductive Kamma. A 
     moral supportive Kamma assists in giving health, wealth, happiness, etc, to the 
     person concerned. An immoral Supportive Kamma, on the other hand, assists 
     in giving pain, sorrow, etc., to the person born with an immoral Reproductive 
     Kamma as, for instance, to a beast of burden. 
 
 

     Obstructive or Counteractive Kamma which, unlike the former, tends to 
     weaken, interrupt and retard the fruition of the Reproductive Kamma. For 
     instance, a person born with a good Reproductive Kamma may be subject to 
     various ailments etc., thus preventing him from enjoying the blissful results of his 
     good action. An animal, on the other hand, who is born with a bad 
     Reproductive Kamma, may lead a comfortable life by getting good food, 
     lodging, etc., as a result of his good Counteractive Kamma preventing the 
     fruition of the evil Reproductive Kamma. 
 
 

     According to the Law of Kamma the potential energy of the Reproductive 
     Kamma could be nullified by a more powerful opposing Kamma of the past, 
     which, seeking an opportunity, may quite unexpectedly operate, just as a 
     counteractive powerful force can obstruct the path of a flying arrow and bring it
     down to the ground.  Such an action is called Destructive Kamma which is
     more effective than the previous two in that it not only obstructs but also 
     destroys the whole force. This Destructive Kamma also may be either good or 
     bad. 

     Garuka which means either weighty or serious, may be either good or bad. It 
     produces its results in this life or in the next for certain. If good, it is purely mental 
     as in the case of the Jhanas. Otherwise it is either verbal or bodily. The five kinds 
     of Weighty Kamma according to their gravity are :- 

          a. The creation of a schism in the Sangha 
          b. The wounding of a Buddha 
          c. The murder of an Arahant 
          d. Matricide (killing of mother) 
          e. Parricide (killing of father) 

     These are also know as Anantariya Kamma because they will definitely 
     produce their effects in the subsequent life. Permanent Scepticism (niyata  
     micchaditthi) is also termed one of the Weighty Kamma. 

     (i) If, for instance, any person were to develop the Jhanas and later were to 
         commit one of these heinous crimes, his good Kamma would be obliterated 
         by the powerful evil Kamma. His subsequent birth will be conditioned by the 
         evil Kamma in spite of his having gained the Jhanas earlier. Devadatta lost his 
         psychic powers and was born in an evil state because he wounded the
         Buddha and caused a schism in the Sangha. 

     (ii) King Ajatasattu would have attained the first stage of Sainthood if he had not 
          committed parricide. In this case the powerful evil Kamma acted as an 
          obstacle to his gaining Sainthood. 
 
 

     Asanna or Death-proximate Kamma is that which one does or remembers 
     immediately before the dying moment. Owing to its significance in determining the 
     future birth, the custom of reminding the dying person of his good deeds and 
     making him do good acts on his death-bed still prevails in Buddhist countries. 

     (i) Sometimes a bad person may die happily and receive a good birth if 
         fortunately he remembers or does a good act at the last moment. A story runs 
         that a certain executioner, who casually happened to give some alms to the 
         Venerable Sariputta, remembered this good act at the dying moment and was 
         born in a state of bliss. This does not mean that although he enjoys a good 
         birth he will be exempt from the effects of the evil deeds, accumulated during 
         his lifetime. 

     They will have their due effects as occasions arise. 

     (ii) At times a good person may die unhappily by suddenly remembering an evil 
          act of his or by harbouring some unpleasant thought, perchance compelled by 
          unfavourable circumstances. Queen Mallika, the consort of King Kosala, led a
          righteous life, but as a result of remembering, at her death moment, a lie which 
          she had uttered, she had to suffer for about seven days in a state of misery. 

     These are only exceptional cases. Such reverse changes of birth account for the 
     birth of virtuous children to vicious parents and of vicious children to virtuous 
     parents. As a rule the last thought-process is conditioned by the general conduct 
     of a person. 
 
 

     Acinna Kamma is that which one habitually performs and recollects and for which 
     one has a great liking. Habits whether good or bad become second nature. They 
     tend to form the character of a person. At leisure moments we often engage 
     ourselves in our habitual thoughts and deeds. In the same way at the 
     death-moment, unless influenced by other circumstances, we, as a rule, recall to 
     mind such thoughts and deeds. 

     (i) Cunda, a butcher, who was living in the vicinity of the Buddha's monastery, 
         died squealing like a pig because he was earning his living by slaughtering pigs. 

     (ii) King Dutthagamani of Ceylon was in the habit of giving alms to the Bhikkhus 
          before he took his meals. It was this habitual Kamma that gladdened him at 
          the dying moment and gave him birth in Tusita Realm. 
 
 

    Reserve or Cumulative Kamma. All actions that are done once and soon 
    forgotten belong to this category. This is as it were the reserve fund of a particular 
    being. 
 
 

      a. through the expiration of the age-limit 
      b.  through the expiration of the (Reproductive) Kammic force 
      c. through the (simultaneous) expiration of both 
      d. through (the intervention of) Destructive Kamma 

The first three types of death are collectively called kalamarana (timely death), 
and the last one is known as akalamarana (untimely death). 

Illustration : 

An oil lamp, for instance, may be extinguished owing to any of the following four causes - namely, the exhaustion of the wick, the exhaustion of oil, simultaneous exhaustion of both wick and oil, and some extraneous cause like the gust of a wind. Death of a person may similarly be caused by any of the afore-said four ways. 

To those who are about to die, at the moment of death, by the power of Kamma, one of the following will present itself through any of the six doors :- 

      (i) A Kamma that produces rebirth in the subsequent birth enters 
          (the mind-door) according to circumstances. 

      (ii) An object (Kamma nimitta) such as a pre-perceived form and the like, or 
           anything that was instrumental in the performance of  the Kamma. 

      (iii) A symbolic destiny sign (Gati nimitta) that where one  would be 
            going and experiencing in the subsequent birth-place. 

Death is the temporary end of a temporary phenomenon. 
By death is meant the extinction of 

     psychic life (jivitindriya), 
     heat (tejodhatu), and 
     consciousness (vinnana) of one individual in a particular existence. 

Death is not the complete annihilation of a being. 
Death in one place means the birth in another place, just as, in conventional terms, 
the rising of the sun in one place means the setting of the sun in another place. 
 
 

They are : 

      1. Utu Niyama, physical inorganic order; 

          Examples  : Seasonal phenomena of winds and rains, the unerring order of 
                            seasons, characteristic seasonal changes and events, causes of 
                            winds and rains, nature of heat, etc. belong to this group. 
 

      2. Bija Niyama, order of germs and seeds (physical organic order); 

          Examples  : Rice produced from seed, sugary taste from sugar-cane or honey, 
                            and peculiar characteristics of certain fruits. The scientific theory of 
                            cells and genes and the similarity of twins may be ascribed to this 
                            order. 
 

      3. Kamma Niyama, order of an act and result; 

          Examples  : Desirable and undesirable acts produce corresponding good and 
                            bad results. 
 

      4. Dhamma Niyama, order of the norm; 

          Examples  : The natural phenomena occurring at the birth of a Bodhisatta in his 
                            last birth. Gravitation and other similar laws of nature, the reason 
                            for being good, etc. may be included in this group. 
 

      5. Citta Niyama, order of mind and psychic law; 

          Examples  : Processes of consciousness, constituents of consciousness, power 
                            of mind, including telepathy, telesthesia, retro-cognition, 
                            premonition, clairvoyance, clair-audience, thought-reading, and 
                            such other psychic phenomena, which are inexplicable to modern 
                            science.