Buddha Abhidhamma - Ultimate Science - BuddhaNet

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kusala cittas unless one attains jhàna or magga in meditation. So
they generally give rise to kàmàvacara-kusala kamma.
Råpàvacara-kusala kamma and aråpàvacara-kusala kamma are
purely mental actions and they belong to the bhàvanà group.
Dvihetuka and Tihetuka Kusala Kamma
If one performs a wholesome deed with the knowledge of kamma
and its effect, i.e. kammassakata-¤àõa, then ¤àõa-sampayutta mahàkusala
cittas arise. The cetanà associated with these cittas are
accompanied by three good roots, namely, alobha, adosa and
amoha. So tihetuka-kusala kamma is acquired.
Better still, if during the action of moral deeds, one can
develop vipassanà-¤àõa by reasoning that everything is impermanent,
unsatisfactory and not-self. The kusala-kamma acquired
is again accompanied by three good roots.
On the other hand, if one performs a wholesome deed without
any knowledge of kamma and its effect or without vipassanà-¤àõa,
he is doing it with ¤àõa-vippayutta mahà-kusala cittas. Thus his cetanà
will be accompanied by two good roots namely, alobha and adosa.
So he acquired only dvihetuka-kusala kamma.
Ukkaññha and Omaka Kusala Kamma
Ukkaññha means ‘best or supreme’ whereas ‘omaka’ means
‘inferior’.
If one can develop kusala cittas before and after a moral
action, then the moral cetanà, which is kamma acquired during
the action, will be surrounded by good cetanà and consequently
its potentiality will be enhanced. Thus this type of kamma is
called ukkaññha kamma.