User:Dorje108/karma - unused bits

Summary v1
The term karma is used in two senses within contemporary Buddhist texts:
 * On the specific level, the term karma refers specifically to those actions which spring from the intention (Sanskrit, Pali: cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (karmaphala in Sanskrit and Pali).

Karmaphala (the theory of karmic action and result) is one of the foundational concepts of Buddhist philosophy. Karmaphala is identified as part of the broader Buddhist doctrine of interdependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. Karmaphala is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. Every action of body, speech, or mind is karma, and the determining factor in the quality of our actions is our intention or motivation.

In the Buddhist view, developing a genuine, experiential understanding of karmic action and result—how all of one' actions will have a corresponding result—is an essential aspect of the Buddhist path. Karma is said to be the engine which drives the cycle of uncontrolled rebirth () for sentient beings; a complete of karmic action and result enables beings to free themselves from samsara and attain liberation.

Summary v2
The term karma is used in two senses within contemporary Buddhist texts:
 * On the specific level, the term karma refers specifically to those actions which spring from the intention (Sanskrit, Pali: cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (karmaphala in Sanskrit and Pali).

The theory of karmic action and result (karmaphala) is identified as part of the broader Buddhist doctrine of interdependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. Karmaphala is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. Every action of body, speech, or mind is karma, and the determining factor in the quality of our actions is our intention or motivation.

In this view, every action, even the smallest, can have far-reaching consequences. A contemporary Buddhist teacher explains:


 * It is said by the masters that even a little poison can cause death and even a tiny seed can become a huge tree. And as Buddha said: “Do not overlook negative actions merely because they are small; however small a spark may be, it can burn down a haystack as big as a mountain.” Similarly he said: “Do not overlook tiny good actions, thinking they are of no benefit; even tiny drops of water in the end will fill a huge vessel.” Karma does not decay like external things, or ever become inoperative. It cannot be destroyed “by time, fire, or water.” Its power will never disappear, until it is ripened. Although the results of our actions may not have matured yet, they will inevitably ripen, given the right conditions.

In the Buddhist view, developing a genuine, experiential understanding of karmic action and result—how all of one' actions will have a corresponding result—is an essential aspect of the Buddhist path. Karma is said to be the engine which drives the cycle of uncontrolled rebirth () for sentient beings; a complete of karmic action and result enables beings to free themselves from samsara and attain liberation.

Summary v3
The term karma is used in two senses within contemporary Buddhist texts:
 * On the specific level, the term karma refers specifically to those actions which spring from the intention (Sanskrit, Pali: cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (karmaphala in Sanskrit and Pali).

The theory of karmic action and result (karmaphala) is identified as part of the broader Buddhist doctrine of interdependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. Karmic action and result is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. Every action of body, speech, or mind is karma, and the determining factor in the quality of our actions is our intention or motivation.

In Buddhist view, karmic results are not considered to be a "judgement" imposed by a God or other all-powerful being, but rather the results of a natural process. Contemporary Buddhist teacher Khandro Rinpoche explains:
 * Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects.

In the Buddhist view, it is not possible for ordinary beings to predict the results of karmic actions. The karmic results can manifest quickly or they can be delayed into future lifetimes. A contemporary Buddhist teacher explains:
 * Karma does not decay like external things, or ever become inoperative. It cannot be destroyed “by time, fire, or water.” Its power will never disappear, until it is ripened. Although the results of our actions may not have matured yet, they will inevitably ripen, given the right conditions.

In the Buddhist view, developing a genuine, experiential understanding of karmic action and result—how all of one' actions will have a corresponding result—is an essential aspect of the Buddhist path. Karma is said to be the engine which drives the cycle of uncontrolled rebirth () for sentient beings; a complete of karmic action and result enables beings to free themselves from samsara and attain liberation.

Summary v4
The term karma is used in two senses within contemporary Buddhist texts:
 * On the specific level, karma refers to those actions which spring from the intention (Sanskrit, Pali: cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (Sanskrit: karmaphala).

The theory of karmic action and result (karmaphala) is identified as part of the broader Buddhist doctrine of interdependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. Karmic action and result is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. Every action of body, speech, or mind is karma, and the determining factor in the quality of our actions is our intention or motivation.

In Buddhist view, karmic results are not considered to be a "judgement" imposed by a God or other all-powerful being, but rather the results of a natural process. Contemporary Buddhist teacher Khandro Rinpoche explains:
 * Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects.

In the Buddhist view, how and when karmic results manifest is dependent upon many causes and conditions. The results of karmic actions can manifest quickly, or they can be delayed for years or even lifetimes. A contemporary Buddhist teacher explains:
 * Karma does not decay like external things, or ever become inoperative. It cannot be destroyed “by time, fire, or water.” Its power will never disappear, until it is ripened. Although the results of our actions may not have matured yet, they will inevitably ripen, given the right conditions.

In the Buddhist view, the relationship between a single action and its results is very subtle and dependent upon many subsidiary causes and conditions. Therefore, it is said that it is not possible for an ordinary being to accurately predict when and how the results for a single action will manifest. In the Buddhist view, only a practitioner who has attained omniscience can accurately predict the precise results for someones actions.

Karma is said to be the engine which drives the cycle of uncontrolled rebirth (samsara) for sentient beings; a complete understanding of karmic action and result enables beings to free themselves from samsara and attain liberation.

Thus, developing a genuine, experiential understanding of karmic action and result—how all of one' actions will have a corresponding result—is an essential aspect of the Buddhist path.

Summary v5
The term karma is used in two senses within the Buddhist tradition:
 * On the specific level, karma refers to those actions which spring from the intention (cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (Sanskrit: karmaphala).

In the Buddhist view, developing a genuine, experiential understanding of karmic action and result—how all of one's actions will have a corresponding result—is an essential aspect of the Buddhist path. Karmic actions are considered to be the engine which drives the cycle of uncontrolled rebirth (samsara) for sentient beings; correspondingly, a complete understanding of karmic action and result enables beings to free themselves from samsara and attain liberation.

Within Buddhism, the theory of karmic action and result (karmaphala) is identified as part of the broader doctrine of dependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. Karmic action and result is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. Every action of body, speech, or mind is considered to be karmic action, and the determining factor in the quality of one's actions is our intention or motivation.

In Buddhist view, karmic results are not considered to be a "judgement" imposed by a God or other all-powerful being; rather, these results are considered to be the outcome of a natural process. Contemporary Buddhist teacher Khandro Rinpoche explains:
 * Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects.

In the Buddhist view, it is not possible for an ordinary being to accurately predict when and how the results for a single action will manifest. In the Buddhist view, only a practitioner who has attained omniscience can accurately predict the precise results for someones actions.

In the Buddhist view, the relationship between a single action and its results is very subtle and dependent upon a nearly infinite number of subsidiary causes and conditions. The results of karmic actions can manifest quickly, or they can be delayed for years or even lifetimes. Thus, it is said that the ability to precisely predict the results for any single action is beyond the comprehension of an ordinary being.

Summary v6
The term karma is used in two senses within the Buddhist tradition:
 * On the specific level, karma refers to those actions which spring from the intention (cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (Sanskrit: karmaphala).

In the Buddhist view, developing a genuine, experiential understanding of karmic action and result—how all of one's actions will have a corresponding result—is an essential aspect of the Buddhist path. Karmic actions are considered to be the engine which drives the cycle of uncontrolled rebirth (samsara) for sentient beings; correspondingly, a complete understanding of karmic action and result enables beings to free themselves from samsara and attain liberation.

Within Buddhism, the theory of karmic action and result (karmaphala) is identified as part of the broader doctrine of dependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. The theory of karmic action and result is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. Every action of body, speech, or mind is considered to be karmic action, and the determining factor in the quality of one's actions is our intention or motivation.

In Buddhist view, karmic results are not considered to be a "judgement" imposed by a God or other all-powerful being; rather, these results are considered to be the outcome of a natural process. Contemporary Buddhist teacher Khandro Rinpoche explains:
 * Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects.

In the Buddhist view, the relationship between a single action and its results is dependent upon a nearly infinite number of subsidiary causes and conditions; thus, the ability to precisely predict the results for any single action is beyond the comprehension of ordinary beings. According to the Buddhist tradition, it was only at the time of his Enlightenment that the Buddha gained a complete understanding of of the workings of karma. Thus, it is taught that only one who has achieved the mental range of the Buddha (referred to as omniscience) would be able to accurately predict the outcome of any karmic action. Indeed, the Buddha indicated that worrying over the precise results of specific actions is a counterproductive exercise that will only increase one's suffering or anxiety, rather than reduce it. He identified this type of worrying as one of the four imponderables.

Nevertheless, the Buddha emphasized the importance of understanding the nature of karma on a general level. He taught that wholesome actions (free from attachment, aversion, and ignorance) lead to happiness and eventually to liberation; and unwholesome actions (based in attachment, aversion and ignorance) lead to suffering. Developing a genuine, experiential understanding of karma on this level is considered to be an essential aspect of the Buddhist path.

It is believed that the results of karmic actions can manifest quickly, or they can be delayed for years or even lifetimes. A contemporary Buddhist teacher explains:
 * Karma does not decay like external things, or ever become inoperative. It cannot be destroyed “by time, fire, or water.” Its power will never disappear, until it is ripened. Although the results of our actions may not have matured yet, they will inevitably ripen, given the right conditions.

Gethin: Rebirth - state of mind at time of death
The basis of a rebirth as a human being is then one of these eight types of consciousness that are the result of previous wholesome karma. This wholesome karma may have been performed many lifetimes ago; more often it is wholesome karma done in the immediately previous life that is significant. What is said to be crucial in the process of rebirth is one’s state of mind at the time of death.

Gethin, Rupert (1998-07-16). The Foundations of Buddhism (pp. 216-217). Oxford University Press. Kindle Edition.

Williams: Favorable and unfavorable rebirths
Mental intentions (karman) which are wholesome, animated by the three basic virtuous states of mind, non-greed, non-hatred, and non-delusion, give rise to appropriate acts and favourable rebirths. Unwholesome intentions animated by greed, hatred, and delusion produce unfavourable rebirths.(40)

Williams, Paul (2002-12-07). Buddhist Thought (p. 79). Taylor & Francis. Kindle Edition.

Smith and Novak: chain of causes in rebirth
When to this image of the flame we add the Buddha’s acceptance of karma, we have the gist of what he said about transmigration. A summary of his position would run something like this: (1) There is a chain of causes threading each life to those that have led up to it and to those that will follow. Each life is in its present condition because of the way the lives that led up to it were lived. (2) Throughout this causal sequence the will retains at least a small degree of freedom. The lawfulness of things makes the present state the product of prior acts, but within each present moment the will, though deeply influenced, is not completely controlled. People can shape their destinies and, in doing so, discover still greater freedom.

Smith, Huston; Novak, Philip (2009-03-17). Buddhism: A Concise Introduction (p. 55). HarperOne. Kindle Edition.

Dzongsar Khyentse: positive and negative consequences
The word karma is practically synonymous with Buddhism. It is usually understood as a sort of moralistic system of retribution—“bad” karma and “good” karma. But karma is simply a law of cause and effect, not to be confused with morality or ethics. No one, including Buddha, set the fundamental bar for what is negative and what is positive. Any motivation and action that steer us away from such truths as “all compounded things are impermanent” can result in negative consequences, or bad karma. And any action that brings us closer to understanding such truths as “all emotions are pain” can result in positive consequences, or good karma. At the end of the day, it was not for Buddha to judge; only you can truly know the motivation behind your actions.

Khyentse, Dzongsar Jamyang (2011-03-11). What Makes You Not a Buddhist (p. 76). Shambhala Publications. Kindle Edition.

Keown: Merit
Karma can be either good or bad. Buddhists speak of good karma as ‘merit’ (puñña, Sanskrit: punya), and much effort is expended in acquiring it. Some picture it as a kind of spiritual capital – like money in a bank account – whereby credit is built up as the deposit on a heavenly rebirth.

Keown, Damien (2000-02-24). Buddhism: A Very Short Introduction (Kindle Locations 836-839). Oxford University Press. Kindle Edition.

Reginald Ray: karma of cause, karma of result

 * REGINALD A. RAY: karma of cause, karma of result - http://www.shambhalasun.com/index.php?option=com_content&task=view&id=2232

Causes and conditions for happiness
Geshe Tashi Tsering states:
 * When we talk about karma, [...] we look at how these causes and effects bring about happiness and suffering for ourselves and others. Cause and effect is present in the natural world, but is it karma? Imagine that today is a beautiful day; the weather is nice, the sun is shining, the sky is clear. These factors all come into existence due to causes and conditions—the earth’s movement around the sun, the wind, and the absence of clouds. But when we move into the realm of feelings, our happiness or unhappiness becomes involved. We might feel frustrated because the weather is beautiful and yet we are stuck in a stuffy office or, conversely, we might feel very happy because it is the weekend and we are enjoying the fine weather. Karma enters the picture when our feelings become involved, when there is some volition or intention from our side. In fact karma brings happiness or suffering because of volition. With the movement of the earth or the absence of the clouds, generally there is no intention involved. All of this is natural. [...]


 * We become involved with a natural process through our volition—that is when happiness or suffering happens. It does not occur within the process itself. Whenever there is intention, karma is operating. That is the deciding factor. The mere existence of my present body has nothing to do with my karma. As we learn in biology, that mere existence is the continuation of molecules. But the moment my present body affects my feelings, there is karma. Then we can think in terms of the result of previous karma, or how we are creating new karma.

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Locations 1186-1201). Perseus Books Group. Kindle Edition.

Dzongsar Khyentse - gathering conditions
We are all subject to the laws of cause, condition, and effect, and as such not one of us enjoys true independence. We take great pains to gather the causes and conditions that will bring us the longed-for result of "success" or "fun," but we forget that those very causes and conditions function in a similar way to antibiotics. When we take antibiotics, on the one hand we feel better because one set of symptoms has been relieved, but on the other we feel worse, because the antibiotics themselves upset other parts of our bodies. Without being aware of it, everything we do in pursuit of independence, wealth and success is also the cause of subsequent causes and conditions we experience that will rule and control the direction our lives then take. Therefore, we cannot guarantee that our plans will turn out as originally intended. - Not for Happiness

Dzongsar Khyentse: actions that bring us further or closer to the truth
The word karma is practically synonymous with Buddhism. It is usually understood as a sort of moralistic system of retribution—“bad” karma and “good” karma. But karma is simply a law of cause and effect, not to be confused with morality or ethics. No one, including Buddha, set the fundamental bar for what is negative and what is positive. Any motivation and action that steer us away from such truths as “all compounded things are impermanent” can result in negative consequences, or bad karma. And any action that brings us closer to understanding such truths as “all emotions are pain” can result in positive consequences, or good karma. At the end of the day, it was not for Buddha to judge; only you can truly know the motivation behind your actions.

Khyentse, Dzongsar Jamyang (2011-03-11). What Makes You Not a Buddhist (p. 76). Shambhala Publications. Kindle Edition.

Geshe Tashi Tsering: and consciousness
It is the same with our consciousness. Of the two types of phenomena, physical and mental, the mere continuation of the consciousness has nothing to do with karma. It is the natural law. But when that consciousness starts to feel that something is pleasant, unpleasant, or neutral—which when you think about it is all the time—then either karma starts to operate or the result of previously created karma starts to manifest. For example, if today I start to experience a very strong headache, from a Buddhist perspective there are definitely some causes. Because of some definite thing done in the past—the past karmic actions, the cause—there is now a headache, the result.

The mere continuation of our consciousness or of our physical body is exactly the same as the continuation of a flower. We cannot say that the flower has “the karma to be a flower.” That is nonsense. When the consciousness reacts due to a coming together of conditions, karma starts to play a role. When I think about what a nice flower it is and I desire it, or when I am repulsed by its too-strong perfume,

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Locations 1207-1210). Perseus Books Group. Kindle Edition.

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Locations 1202-1206). Perseus Books Group. Kindle Edition.

Geshe Tashi Tsering: Karma is the cause, not the result
What is karma? When we Tibetans face difficulties, it is common to say, “Oh, it is karma,” but this usually suggests some misunderstanding of karma. By labeling the difficulty itself as karma, we mistakenly equate karma with the result. One thing I want to make very clear is that karma, which is Sanskrit for action, is the cause and not the result. When we create an action of body, speech, or mind, the conscious or subconscious volition that causes that action also creates a potential that is deposited in the mental continuum, the stream of consciousness. When the appropriate conditions arise, this potential becomes manifest as a positive or negative result. Again, it is the mental action itself that is karma, and not the ripening result.

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Locations 1220-1226). Perseus Books Group. Kindle Edition.

In discussing karma, the Pali texts often use the term volitional action, which presents another picture of karma entirely. Volitional action is a culmination of ignorance and craving, and clearly implies the involvement of some kind of will. From ignorance and craving comes karma, or volitional action, which is enacted either mentally or physically.
 * Volitional action

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Locations 1227-1229). Perseus Books Group. Kindle Edition.

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Location 1227). Perseus Books Group. Kindle Edition.

Traleg Kyabgon- causality and moral choice
In Buddhism, the idea of causality is extremely important. What we mean by causality is that nothing in existence has any kind of enduring essence. Everything is in relationship; everything exists in a dependent manner. Nothing can exist of its own accord. Therefore, everything that exists is causally dependent, either in the physical or mental realm.

That being the case, we must view morality also in terms of causality. Morality is dependent upon the notion of karma, because karma refers to the law of cause and effect in the moral realm. Whatever we do creates certain mental impressions, which in turn produce karmic residues that later come to fruition when the appropriate causes and conditions are present. When we do something positive, wholesome, and good, certain positive impressions are automatically left in the mind. They produce positive and healthy dispositions in us, so that our experiences in the future will be positive and healthy. - p. 30

Gethin: intention
This can be appreciated by considering more fully the Buddhist understanding of the nature of karma. At root karma or ‘action’ is considered a mental act or intention; it is an aspect of our mental life: ‘It is “intention” that I call karma; having formed the intention, one performs acts (karma) by body, speech and mind.’9 Thus acts of body and speech are driven by an underlying intention or will (cetanā) and they are unwholesome or wholesome because they are motivated by unwholesome or wholesome intentions. Acts of body and speech are, then, the end products of particular kinds of mentality. At the same time karma can exist as a simple ‘act of will’, a forceful mental intention or volition that does not lead to an act of body or speech.

Gethin, Rupert (1998-07-16). The Foundations of Buddhism (p. 120). Oxford University Press. Kindle Edition.

Williams: karman is intention
It was the Buddha who declared that karman is intention, a mental event. In so doing, Gombrich comments, the Buddha 'turned the brahmin ideology upside down and ethicised the universe. I do not see how one could exaggerate the importance of the Buddha's ethicisation of the world, which I regard as a turning point in the history of civilisation' (Gombrich 1996: 51). Thus the Buddha turned attention from physical acts cleansing the pollution resulting from 'bad karma' - such as acts of physical asceticism, or the Brahmanic actions of purification, which typically involve washing, or ingesting 'the five products of the cow' - to 'inner purification', mental training. For the Buddha, as we have seen,craving - a mental state - arises from ignorance - a mental state - and leads to (unwholesome) karman - a mental state - and this leads to suffering - a mental state. The Buddha's vision of karman as really being intention is of a sort with his stress on overcoming craving through insight into the way things really are. Through understanding how things really are, craving is dissolved. We could relate this to what Gombrich calls 'an ethicised consciousness' (1996: 61). Following the Tevijja Sutta (the 'Discourse on the Triple Knowledge [of the Vedas]') Gombrich speaks of the monk engaged in actively pervading the universe with a mind of kindness and compassion. This is a sort of infinite karman, the ultimate karman, that leads to the overcoming of suffering, liberation.(31)

Williams, Paul (2002-12-07). Buddhist Thought (p. 74). Taylor & Francis. Kindle Edition.

Williams, Paul (2002-12-07). Buddhist Thought (pp. 73-74). Taylor & Francis. Kindle Edition.

Williams: action is volition
The Buddha is reported to have said of karman (kamma), action: 'I assert that action is volition (cetana), since it is by willing that one performs an action with the body, speech or mind' (Anguttara Nikaya III: 415, in Lamotte 1988: 34). Thus for the Buddha karman as an action issuing in appropriate results (necessitating rebirth) ceases to be the external act itself (as it is within e.g. the Brahmanic sacrificial tradition). What are determinative in terms of 'karmic results' are wholesome or unwholesome volitions, that is, intentions.(23) Buddhism is all about the mind.

Williams, Paul (2002-12-07). Buddhist Thought (p. 68). Taylor & Francis. Kindle Edition.

Williams, Paul (2002-12-07). Buddhist Thought (p. 68). Taylor & Francis. Kindle Edition.

Ajahn Sucitto - action based on our choices and intentions
He realized that kamma primarily meant action based on our choices and intentions—he saw that intentional actions produce results. So accidentally treading on an ant is not kamma, but deliberately fostering ill-will in the heart is. Even the action of asceticism and avoiding action is an action that we choose. So why not be up front about it and make deliberate choices that are based on human welfare? Why not choose a way and a practice that will lead us to a better life? But rather than a life committed to sensual happiness, Siddhattha realized that the good life is lived through sustaining an intention that is moral and compassionate to others as well as himself. And that such a way of life leads to acknowledging and relinquishing the biases, corruptions, and attachments that keep us from awakening. And without awakening, it’s as if we are driving on and on without getting anywhere. The truth of the matter is that, rather than driving, we’re being driven. And this drive goes through lifetimes.

Sucitto, Ajahn (2010-09-14). Turning the Wheel of Truth: Commentary on the Buddha's First Teaching (p. 10). Shambhala Publications. Kindle Edition.

Sucitto, Ajahn (2010-09-14). Turning the Wheel of Truth: Commentary on the Buddha's First Teaching (pp. 9-10). Shambhala Publications. Kindle Edition.

Keown: moral actions, intention
In popular usage karma is thought of simply as the good and bad things that happen to people, a little like good and bad luck. The literal meaning of the Sanskrit word karma is ‘action’, but karma as a religious concept is concerned not with just any actions but with actions of a particular kind. Karmic actions are moral actions, and the Buddha defined karma by reference to moral choices and the acts consequent upon them. He stated ‘It is choice (cetanā), O monks, that I call karma; having chosen one acts through body, speech, or mind’ (A.iii.415).

Moral actions are unlike other actions in that they have both transitive and intransitive effects. The transitive effect is seen in the direct impact moral actions have on others; for example, when we kill or steal, someone is deprived of his life or property. The intransitive effect is seen in the way moral actions affect the agent. According to Buddhism, human beings have free will, and in the exercise of free will they engage in self-determination. In a very real sense individuals create themselves through their moral choices. By freely and repeatedly choosing certain sorts of things, an individual shapes his character, and through his character his future. As the proverb has it: ‘Sow an act, reap a habit; sow a habit, reap a character; sow a character, reap a destiny.’

Keown, Damien (2000-02-24). Buddhism: A Very Short Introduction (Kindle Locations 802-806). Oxford University Press. Kindle Edition.

Keown, Damien (2000-02-24). Buddhism: A Very Short Introduction (Kindle Locations 796-802). Oxford University Press. Kindle Edition.

Keown, Damien (2000-02-24). Buddhism: A Very Short Introduction (Kindle Locations 794-796). Oxford University Press. Kindle Edition.

Ringu Tulku: Jataka tales, fruition of karma
Ringu Tulku Rinpoche Ringu Tulku Rinpoche explains:
 * Sometimes, in order to help us understand how a particular action can contribute to a particular result, the Buddha told stories like those we find in the Jataka tales. But things do not happen just because of one particular cause. We do not experience one result for every one thing that we do. Rather, the whole thing—the entire totality of our experience and actions—has an impact on what we become from one moment to the next.


 * Therefore, karma is not just what we did in our last life, it is what we have done in this life too, and what we did in all our lives in the past. Everything from the past has made us what we are now, including what we did this morning. Strictly speaking, therefore, from a Buddhist point of view, you cannot say that there is anything in our ordinary experience that is not somehow a result of our karma.


 * This is very important to understand, because people often see karma as a kind of punishment. They think that they did something wrong in the past and now they are being punished for it, and then, after the punishment is over, their karma will be gone. People can even think that there is nothing they can do to change their fate, and that they should just sit there, passively waiting for it all to play itself out. That is a mistake.


 * Karma means that everything you are now is the result of many different factors. If you are going through difficulties, it is your karma, yes; but it cannot be seen as the result of one particular action, because things happen for many reasons. Of course, it is a fruition of past karma, but it is not just because you made a mistake in the past and now you are being punished for it. On the contrary, it is due to all the circumstances that you have gone through, all the bad things and even all the good things—everything.


 * If you see karma in this way, you can see that there is always something you can do to change it. There are factors which have made you what you are now, but that does not prevent you from doing something and creating new causes and conditions.


 * Of course, we might have some limitations in our capacity to do things, because of our limited intelligence or resources and so on. But at any given time, we can act in either a positive or a negative way. We always have this choice, all the time. We are quite powerful. We can easily create a lot of harm, or we could also do lots of good things. And whatever we do will be influenced by the force of our personality and what we are now, so there is always the impact of our past, but there is also our own willpower and our own efforts and intentions in the present. They too have an effect.


 * If you can see things this way, I think you will understand karma more clearly. Things do happen as a result of particular causes, but that does not mean that everything is totally predetermined. We can change. Not necessarily in a single instant, but we can change.

Anam Thubten: habits, etc.
The truth is that karma is not a set of misfortunes. Karma is a set of internal obstacles. It's made out of thought patterns and deep-seated habits. We are able to let go of this. Therefore our karma is unreal. Our karma is illusion.

Buddha taught that everything is emptiness. Problems of life, even though they appear unending and recurring, are emptiness and therefore karma is empty too. Karma is unreal. Karma is not a thing. It is not a substance that you can pinpoint, that you can break down, that you can build into a fire. Karma is internal. It is the state of your mind. It is the accumulation of your belief systems, your thoughts, your pains, and your anger. It goes back many lifetimes. Karma can only be purified by realizing the truth, the pure essence of who you are. Karma is not a substance like some kind of tumor in your brain or your heart that you can get rid of by performing surgery.

Anam Thubten. No Self No Problem (Kindle Locations 696-697). Kindle Edition.

Anam Thubten. No Self No Problem (Kindle Locations 693-696). Kindle Edition.

Anam Thubten. No Self No Problem (Kindle Locations 691-693). Kindle Edition.

Dzongsar Khyentse: A DEEPER UNDERSTANDING OF KARMA, PURITY, AND NONVIOLENCE
The concept of karma, the undeniable trademark of Buddhism, also falls within these four truths. When causes and conditions come together and there are no obstacles, consequences arise. Consequence is karma. This karma is gathered by consciousness—the mind, or the self. If this self acts out of greed or aggression, negative karma is generated. If a thought or action is motivated by love, tolerance, and a wish for others to be happy, positive karma is generated. Yet motivation, action, and the resulting karma are inherently like a dream, an illusion. Transcending karma, both good and bad, is nirvana. Any so-called good action that is not based on these four views is merely righteousness; it is not ultimately Siddhartha’s path. Even if you were to feed all the hungry beings in the world, if you acted in complete absence of these four views, then it would be merely a good deed, not the path to enlightenment. In fact it might be a righteous act designed to feed and support the ego. It is because of these four truths that Buddhists can practice purification. If one thinks that one is stained by negative karma or is weak or “sinful,” and is frustrated, thinking that these obstacles are always getting in the way of realization, then one can take comfort in knowing that they are compounded and therefore impermanent and thus purifiable. On the other hand, if one feels lacking in ability or merit, one can take comfort knowing that merit can be accumulated through performing good deeds, because the lack of merit is impermanent and therefore changeable.

Khyentse, Dzongsar Jamyang (2011-03-11). What Makes You Not a Buddhist. Shambhala Publications. Kindle Edition.

Khyentse, Dzongsar Jamyang (2011-03-11). What Makes You Not a Buddhist. Shambhala Publications. Kindle Edition.

Khyentse, Dzongsar Jamyang (2011-03-11). What Makes You Not a Buddhist. Shambhala Publications. Kindle Edition.

Relation to Morality
In the Buddhist view, there is no judgement involved in karma--no higher being that is meeting out justice.

Different teachers have expressed this differently.
 * Some emphasize that karma and morality are not the same thing (Dxongsar Khyentse, Ringu Tulku, et al)
 * Some say that morality is dependent upon karma (Traleg Kyabgon, et al)

Dzongsar Khyentse: positive and negative consequences
The word karma is practically synonymous with Buddhism. It is usually understood as a sort of moralistic system of retribution—“bad” karma and “good” karma. But karma is simply a law of cause and effect, not to be confused with morality or ethics. No one, including Buddha, set the fundamental bar for what is negative and what is positive. Any motivation and action that steer us away from such truths as “all compounded things are impermanent” can result in negative consequences, or bad karma. And any action that brings us closer to understanding such truths as “all emotions are pain” can result in positive consequences, or good karma. At the end of the day, it was not for Buddha to judge; only you can truly know the motivation behind your actions.

Khyentse, Dzongsar Jamyang (2011-03-11). What Makes You Not a Buddhist (p. 76). Shambhala Publications. Kindle Edition.

Geshe Tashi Tsering:
Without understanding that all things arise due to a substantial cause and secondary or contributory causes, it might appear that the theory of karma is something made up by Buddhists rather than simply the natural law of how things and events come into being. When we talk about karma, however, we go beyond the mere law of cause and effect.

Tsering, Geshe Tashi (2005-06-10). The Four Noble Truths: The Foundation of Buddhist Thought, Volume 1 (Kindle Locations 1186-1201). Perseus Books Group. Kindle Edition.