Talk:Karma in Buddhism

Intentional action
Geshe Tashi Tsering: "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.'"

Piya Tan and Bhikkhu Bodhi: "'Bhikshus, intention is kamma, I say! Having intended, one creates karma through body, through speech, and through the mind' This famous statement is often misunderstood. 'The Buddha's utterance does not establish a mathematical equivalence between cetanaa and kamma, such that every instance of volition must be considered kamma. As the second part of his statement shows, his words mean that cetanaa is the decisive factor in action, that which motivates action and confers upon action the ethical significance intrinsic to the idea of kamma. This implies that the ethical evaluation of a deed is to be based on the cetanaa from which it springs, so that a deed has no kammic efficacy apart from the cetanaa to which it gives expression. The statement does not imply that cetanaa (in the non-arahant) is always and invariably kamma.' Bodhi Bihikku, 1998, 'A critical examination of Nanavira Thera's 'A note on paticcasumuppada', Buddhist studies review, 1998 - and intro comment from Piya Tan's notes on his translation of the Nibbedhika (Pariyaya) Sutta in 2003."

Process of karmic action and result (karmaphala)

 * Ken McLeod: "Karma, then, describes how our actions evolve into experience, internally and externally. Each action is a seed which grows or evolves into our experience of the world. Every action either starts a new growth process or reinforces an old one [...]"
 * Khandro Rinpoche: "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."
 * Sogyal Rinpoche: "In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result."
 * Dalai Lama: "Karma, then, is an instance of the general law of causality. What makes karma unique is that it involves intentional action, and therefore an agent."
 * Peter Harvey: "The law of karma is seen as a natural law inherent in the nature of things, like the law of physics."
 * Geshe Tashi Tsering: "the theory of karma is [...] simply the natural law of how things and events come into being.
 * Ajahn Sucitto: This principle of the cause and the results of action—even mental action—is what is meant by “the law of kamma.”
 * Dzongsar Khyentse: [...] karma is simply a law of cause and effect, not to be confused with morality or ethics.

Translations of Karmphala
In English, the following expressions are used to identify this process:
 * Karmic cause and effect (Traleg Rinpoche, 2001, p. 31)
 * Karmic law (Traleg Rinpoche, 2001 p. 31)
 * Law of cause and effect (Dzongsar Khyentse, 2011, p. 76; Sogyal Rinpoche, 2009, p. 96)
 * Law of karma (Harvey, 1990, page 39; Sucitto, 2010, p. 27)
 * Theory of action and result (Kragh, 2006, p. 11)
 * Theory of karma (Geshe Tashi Tsering, 2005, Kindle loc. 1186-1201)
 * The infallible law of cause and effect that governs the universe (Sogyal Rinpoche, 2009, p. 96)
 * The natural law of how things and events come into being (Geshe Tashi Tsering, 2005, Kindle loc. 1186-1201)
 * The principle of the cause and the results of actions (Sucitto, 2010, p. 27)

Centrality to Buddhist thought

 * Ulrich Timme Kragh: "the Buddhist theory of action and result (karmaphala) is fundamental to much of Buddhist doctrine, because it provides a coherent model of the functioning of the world and its beings, which in turn forms the doctrinal basis for the Buddhist explanations of the path of liberation from the world and its result, nirvāṇa."
 * Étienne Lamotte: “The teaching of karma, or action, forms the cornerstone of the whole Buddhist doctrine: action is the ultimate explanation of human existence and of the physical world, and it is in terms of karma that the Buddhist masters have constructed their philosophy.”
 * Tsongkhapa: “Attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint of all Buddhists and is praised as the foundation of all virtue.”
 * Jeffrey Kotyk: "Karma is indeed the foundation of Buddhist thought [...] Being that understanding karma is absolutely essential for a practitioner of Buddhadharma it would be wise for any interested individual to thoroughly study the subject."
 * Ken McLeod: "[...] the principle of karma is crucially important for our understanding of why we practice and what happens when we practice."
 * Joseph Goldstein: "According to the law of karma, the only things that can be said to truly belong to us are our actions and their results; the results of our actions follow us like a shadow, or, to use an ancient image, like the wheel of the oxcart following the foot of the ox. This principle is so fundamental and far-reaching that it was emphasized again and again by the Buddha and by the great enlightened beings up until the present."
 * Ajahn Sucitto: "Right view, then, focuses on cause and effect. Through noticing the results of our thoughts, attitudes, and actions, we learn what gives the best results—hence a path gets established beneath our own feet."
 * Reginald A. Ray: "Karma’s central place in the tradition is shown by the Buddha's own enlightenment, which consisted of nothing but seeing the full range and extent of karma-that nothing in the universe stands outside karma’s domain. Even the concept of the independent, autonomous "I" we so dearly cherish is nothing but the product of karmic forces." }}
 * Kragh: "The Buddhist theory of action and result (karmaphala) is fundamental to much of Buddhist doctrine, because it provides a coherent model of the functioning of the world and its beings, which in turn forms the doctrinal basis for the Buddhist explanations of the path of liberation from the world and its result, nirvāṇa."
 * Étienne Lamotte: “The teaching of karma, or action, forms the cornerstone of the whole Buddhist doctrine: action is the ultimate explanation of human existence and of the physical world, and it is in terms of karma that the Buddhist masters have constructed their philosophy.”
 * Je Tsongkhapa: :“Attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint of all Buddhists and is praised as the foundation of all virtue.”

Rebirth

 * Traleg Rinpoche states: "Rebirth does not occur in a haphazard way but is governed by the law of karma. At the same time, good and bad rebirths are not seen as rewards and punishments but as resulting from our own actions."
 * Peter Harvey states: "The movement of beings between rebirths is not a haphazard process but is ordered and governed by the law of karma, the principle that beings are reborn according to the nature and quality of their past actions; they are 'heir' to their actions (M.III.123)."
 * Damien Keown states: "In the cosmology [of the realms of existence], karma functions as the elevator that takes people from one floor of the building to another. Good deeds result in an upward movement and bad deeds in a downward one. Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to the law of gravity. Individuals are thus the sole authors of their good and bad fortune."
 * Alexander Berzin states: "In short, the external and internal cycles of time delineate samsara – uncontrollably recurring rebirth, fraught with problems and difficulties. These cycles are driven by impulses of energy, known in the Kalachakra system as "winds of karma." Karma is a force intimately connected with mind and arises due to confusion about reality."
 * Sogyal Rinpoche states: "The truth and the driving force behind rebirth is what is called karma."
 * Sogyal Rinpoche states: "The kind of birth we will have in the next life is determined, then, by the nature of our actions in this one. And it is important never to forget that the effect of our actions depends entirely upon the intention or motivation behind them, and not upon their scale."
 * Paul Williams states: "All rebirth is due to karman and is impermanent. Short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karman. The endless cycle of birth, rebirth, and redeath, is samsara."
 * Rupert Gethin states: "What determines in which realm a being is born? The short answer is karma (Pali kamma): a being’s intentional ‘actions’ of body, speech, and mind—whatever is done, said, or even just thought with definite intention or volition. In general, though with some qualification, rebirth in the lower realms is considered to be the result of relatively unwholesome (akuśala/akusala), or bad (pāpa) karma, while rebirth in the higher realms the result of relatively wholesome (kuśala/kusala), or good (puṇya/puñña) karma."
 * Sogyal Rinpoche explains: "The kind of birth we will have in the next life is determined, then, by the nature of our actions in this one. And it is important never to forget that the effect of our actions depends entirely upon the intention or motivation behind them, and not upon their scale."
 * Buddha said: "What you are is what you have been, what you will be is what you do now."
 * Padmasambhava: "If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions."
 * Thubten Chodron states: "This means taking responsibility for our own situation, which is not the same as blaming ourselves. We don't blame ourselves. It's not that we're bad people because we're in samsara. It's not that we're sinners and we deserve to suffer, or any of that kind of stuff, but it's just when I'm not mindful, when I don't take care of myself, when I don't explore what's reality and what isn't, I continually get myself into messes. In some ways this is very empowering because if we get ourselves into the messes, we're also the ones who can get ourselves out of them. All we have to do is stop creating the causes. It's not a question of perpetuating some external being so that they bestow grace or they move the puppet strings differently. It's a thing of generating our own wisdom and compassion, bringing those to the forefront, and then freeing ourselves. Buddhas and bodhisattvas help, of course. They influence us. They guide us, but we're the ones responsible. This is very similar to modern psychological theory, isn't it? Be responsible for your own jams instead of pointing it off on someone else. At the same time as we're doing this, we have to have a lot of compassion for ourselves. Compassion is the wish for others to be free of suffering. We also have to have that same wish for ourselves. It's not, "Oh, I'm in samsara because look what a creep I am, and I deserve this." It's, "No. I'm a sentient being. I have the clear light nature of the mind. I can be happy. I can become a Buddha. But I need to treat myself better."

Interdependent origination

 * The Dalai Lama: "Karma is one particular instance of the natural causal laws that operate throughout the universe where, according to Buddhism, things and events come into being purely as a result of the combination of causes and conditions. Karma, then, is an instance of the general law of causality. What makes karma unique is that it involves intentional action, and therefore an agent. The natural causal processes operating in the world cannot be termed karmic where there is no agent involved. In order for a causal process to be a karmic one, it must involve an individual whose intention would lead to a particular action. It is this specific type of causal mechanism which is known as karma."
 * Geshe Tashi Tsering: "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. [...] 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."

Whatever we do has a result

 * Sogyal Rinpoche explains: "In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result. Each action, even the smallest, is pregnant with its consequences. 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."

Multiple causes and conditions

 * Sogyal Rinpoche: ":The results of our actions are often delayed, even into future lifetimes; we cannot pin down one cause, because any event can be an extremely complicated mixture of many karmas ripening together."
 * Bhikkhu Thanissaro: "...one of the many things the Buddha discovered in the course of his awakening was that causality is not linear. The experience of the present is shaped both by actions in the present and by actions in the past. Actions in the present shape both the present and the future. The results of past and present actions continually interact. Thus there is always room for new input into the system, which gives scope for free will.

Seed and fruit

 * Khenchen Konchog Gyaltshen: "The ripening of karma can be understood by an analogy. When you plant one kernel of corn, you can see that the result is two or three ears of corn, each with many, many kernels. If you plant a single grape seed, it produces hundreds of grapes. It is the same with positive and negative actions."
 * Peter Harvey: "Karma is often likened to a seed, and the two words for karmic result, vipaka and phala, respectively mean 'ripening' and 'fruit'. An action is thus like a seed which will sooner or later, as part of its natural maturation process, result in certain fruits accruing to the doer of the action. What determines the nature of the karmic 'seed' is the will or intention behind the act: 'It is will (cetana), O monks, that I call karma; having willed, one acts through body, speech, and mind' (A.III.415). It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits [...]."
 * Ken McLeod: "Karma, then, describes how our actions evolve into experience, internally and externally. Each action is a seed which grows or evolves into our experience of the world. Every action either starts a new growth process or reinforces an old one as described by the four results."

Positive and negative actions

 * Ringu Tulku explains: "We create [karmic results] in three different ways, through actions that are positive, negative, or neutral. When we feel kindness and love and with this attitude do good things, which are beneficial to both ourselves and others, this is positive action. When we commit harmful deeds out of equally harmful intentions, this is negative action. Finally, when our motivation is indifferent and our deeds are neither harmful or beneficial, this is neutral action. The results we experience will accord with the quality of our actions."
 * The Dalai Lama states: "For instance, based on a motive, I am now speaking and thereby accumulating a verbal action or karma. With gestures of my hands, I am also accumulating physical karma. Whether these actions become good or bad is mainly based on my motivation. If I speak from a good motivation out of sincerity, respect, and love for others, my actions are good, virtuous. If I act from a motivation of pride, hatred, criticism, and so forth, then my verbal and physical actions become non-virtuous."
 * Damien Keown explains: "What, then, makes an action good or bad? From the Buddha’s definition [...] it can be seen to be largely a matter of intention and choice. The psychological springs of motivation are described in Buddhism as ‘roots’, and there are said to be three good roots and three bad roots. Actions motivated by greed, hatred, and delusion are bad (akusala, Sanskrit: akuśala) while actions motivated by their opposites — non-attachment, benevolence, and understanding – are good (kusala, Sanskrit: kuśala)."

God

 * Khandro Rinpoche: "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."

Karma does not imply predestination

 * Rupert Gethin states: "From the Buddhist perspective certain experiences in life are indeed the results of previous actions; but our responses to those experiences, whether wished for or unwished for, are not predetermined but represent new actions which in time bear their own fruit in the future. The Buddhist understanding of individual responsibility does not mean that we should never seek or expect another’s assistance in order to better cope with the troubles of life. The belief that one’s broken leg is at one level to be explained as the result of unwholesome actions performed in a previous life does not mean that one should not go to a doctor to have the broken leg set."

Karmic results are not a judgement

 * Damien Keown states: "Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to the law of gravity. Individuals are thus the sole authors of their good and bad fortune."
 * Peter Harvey states: - "The law of karma is seen as a natural law inherent in the nature of things, like the law of physics. It is not operated by a God, and indeed the gods are themselves under its sway. Good and bad rebirths are not, therefore, seen as "rewards" and "punishments", but as simply the natural results of certain kinds of action."
 * Dzongsar Khyentse states: "[Karma] 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."
 * Khandro Rinpoche states: - "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."
 * Walpola Rahula states: The theory of karma should not be confused with so-called ‘moral justice’ or ‘reward and punishment’. The idea of moral justice, or reward and punishment, arises out of the conception of a supreme being, a God, who sits in judgment, who is a law-giver and who decides what is right and wrong. The term ‘justice’ is ambiguous and dangerous, and in its name more harm than good is done to humanity. The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment. Every volitional action produces its effects or results. If a good action produces good effects and a bad action bad effects, it is not justice, or reward, or punishment meted out by anybody or any power sitting in judgment on your action, but this is in virtue of its own nature, its own law."
 * 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."

Karmic results are nearly impossible to predict with precision

 * Ringu Tulku Rinpoche states: "Sometimes, in order to help us understand how particular actions contribute to particular kinds of result, such as how good actions bring about good results and how bad actions bring about bad results, 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."
 * Bhikkhu Thanissaro explains: "Unlike the theory of linear causality — which led the Vedists and Jains to see the relationship between an act and its result as predictable and tit-for-tat — the principle of this/that conditionality makes that relationship inherently complex. The results of kamma experienced at any one point in time come not only from past kamma, but also from present kamma. This means that, although there are general patterns relating habitual acts to corresponding results [MN 135], there is no set one-for-one, tit-for-tat, relationship between a particular action and its results. Instead, the results are determined by the context of the act, both in terms of actions that preceded or followed it [MN 136] and in terms one’s state of mind at the time of acting or experiencing the result [AN 3:99]. [...] The feedback loops inherent in this/that conditionality mean that the working out of any particular cause-effect relationship can be very complex indeed. This explains why the Buddha says in AN 4:77 that the results of kamma are imponderable. Only a person who has developed the mental range of a Buddha—another imponderable itself—would be able to trace the intricacies of the kammic network. The basic premise of kamma is simple—that skillful intentions lead to favorable results, and unskillful ones to unfavorable results—but the process by which those results work themselves out is so intricate that it cannot be fully mapped. We can compare this with the Mandelbrot set, a mathematical set generated by a simple equation, but whose graph is so complex that it will probably never be completely explored."

Karmic results can manifest quickly or be delayed for lifetimes
Sogyal Rinpoche: "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."

Overcoming habitual tendencies

 * Ringu Tulku: "Understanding how cause and effect operate is the key point of Buddhist ethics. We need to know how negative actions harm ourselves and others, and how positive deeds benefit ourselves and others, in both short-and long-term ways. [...] Of course, because of habitual tendencies, even when we know our actions aren’t beneficial, sometimes we still do them. But the more mindful we are and the more certain we become of how karma works, the more our old habits fall away. It’s extremely important to understand how our actions are connected with their results. It’s like knowing that if you put your hand in a fire, your hand will get burned. It is not a moral issue of right versus wrong but a matter of understanding cause and effect. From the Buddhist point of view, positive and negative deeds are not a moral issue; they are based on recognizing that positive actions bring benefit, and negative actions bring harm."
 * Ajahn Sucitto: "[...] in Buddhism the foundation [of the path] is the understanding that we can learn from contemplating and considering our direct experience. [..] Through noticing the results of our thoughts, attitudes, and actions, we learn what gives the best results—hence a path gets established beneath our own feet."

Right view (understanding action and result)

 * Tsongkhapa: "Attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint of all Buddhists and is praised as the foundation of all virtue."
 * Ajahn Sucitto: "The point of right view is to start learning very directly and thoroughly about cause and effect on an experiential, rather than abstract or theoretical, foundation. And we deepen our ability to learn by applying the other seven path-factors. So one aspect of right view is understanding that to get out of the jungle we need a path. The first step, then, is to establish that path, and in Buddhism the foundation for that is the understanding that we can learn from contemplating and considering our direct experience. Right view, then, focuses on cause and effect. Through noticing the results of our thoughts, attitudes, and actions, we learn what gives the best results—hence a path gets established beneath our own feet."

Buddha's realization of

 * Lama Surya Das states: "When the Buddha realized perfect enlightenment, the veils of illusion fell from his eyes. [...] His wisdom-eye fully opened, the truth of "what is" became evident. He said he perceived and remembered hundreds of past lives; he knew and understood the precise laws of karma and rebirth; he recognized the workings of ignorance, attachment, and desire. The awakened Buddha finally understood why life often seems so troubling."
 * Joseph Goldstein states: "On the night of his enlightenment, when the Bodhisattva saw with his refined vision beings taking birth and dying, over and over again, driven by the winds of their karma, he understood clearly that different kinds of actions bring their respective results."
 * Contemporary scholars Smith and Novak relate: "During the first watch of the night, Gautama saw, one by one, his many thousands of previous lifetimes. During the second watch, his vision widened. It surveyed the death and rebirth of the whole universe of living beings and noted the ubiquitous sway of the law of karma—that good actions lead to happy rebirths, bad actions to miserable ones. During the third watch, Gautama saw what made the whole thing go: the universal law of causal interdependence. He called it dependent arising, and later identified it as the very heart of his message. Thus armed, he made quick work of the last shreds of ignorant clinging that bound him to the wheel of birth and death."

Within the Pali suttas

 * Joseph Goldstein states: "According to the law of karma, the only things that can be said to truly belong to us are our actions and their results; the results of our actions follow us like a shadow, or, to use an ancient image, like the wheel of the oxcart following the foot of the ox. This principle is so fundamental and far-reaching that it was emphasized again and again by the Buddha and by the great enlightened beings up until the present."

"It is intention that I call karma"
In the Nibbedhika Sutta (Anguttara Nikaya 6.63) the Buddha said (translation by Bhikkhu Thanissaro):
 * "Intention (cetana) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect."

There are many different translation of the above quote into English. For example, Peter Harvey translates the quote as follows:
 * "It is will (cetana), O monks, that I call karma; having willed, one acts through body, speech, and mind." (A.III.415).

Peter Harvey explains the meaning of the above quote as follows:
 * It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits [...].

Wholesome vs. unwholesome actions
The Buddha spoke of wholesome actions (P. kusala-kamma, S. kuśala-karma) that result in happiness, and unwholesome actions (P. akusala-kamma, S. akuśala-karma) that result in unhappiness.

Fixed results vs. non-fixed results
There are two classes of determined deeds which always produce good or bad results (fixed results, P. niyato-rasi) respectively, and a class of deeds which may produce either good or bad results (non-fixed results, P. aniyato-rasi) presumably depending on the context, although the Buddha does not elaborate (DN 3.217). Good karma is described as generating merit (P. puñña, S. puñya), whereas bad karma is described as demerit (apuñña/apuñya or pāpa).

"I am the owner of my karma"
In the Upajjhatthana Sutta (AN 5.57), the Buddha states:
 * "I am the owner of my karma. I inherit my karma. I am born of my karma. I am related to my karma. I live supported by my karma. Whatever karma I create, whether good or evil, that I shall inherit."

Karma and rebirth
Contemporary scholar Bruce Matthews asserts that the Cūlakammavibhanga Sutta (MN.3.203) indicates that karma provokes "tendencies or conditions rather than consequences as such."

Conditioning factors
A discourse in the Anguttara Nikaya (AN.1.249) indicates conditionality: "A certain person has not properly cultivated his body, behavior, thought and intelligence, is inferior and insignificant and his life is short and miserable; of such a person ... even a trifling evil action done leads him to hell. In the case of a person who has proper culture of the body, behavior, thought and intelligence, who is superior and not insignificant, and who is endowed with long life, the consequences of a similar evil action are to be experienced in this very life, and sometimes may not appear at all."

Early Indian Buddhism

 * Dargray: "When [the Buddhist] understanding of karma is correlated to the Buddhist doctrine of universal impermanence and No-Self, a serious problem arises as to where this trace is stored and what the trace left is. The problem is aggravated when the trace remains latent over a long period, perhaps over a period of many existences. The crucial problem presented to all schools of Buddhist philosophy was where the trace is stored and how it can remain in the ever-changing stream of phenomena which build up the individual and what the nature of this trace is.
 * Walser: "In certain cases it is apparent that concern with karma doctrine or vocabulary explanatory thereof played a distinctly causal role in sectarian evolution. In other cases it is safer to say that the concern for an intelligible karma vocabulary was one among many complex factors that helped give decisive shape and substance to already distinct or emerging sectarian positions."
 * Dowling: "Different sects gave different names to their theoretical candidates for the "carrier of the Karma" . . The following schools are associated with the following entities: Sammitīya—the avipranāśa or 'indestructible', a dharma of the citta-viprayukta class. Sarvāstivādin/Vaibhāṣika tradition—prāpti and aprāpti or adhesion and non-adhesion, and the avijñapti·rūpa or form that does not indicate. Sautrāntika tradition—the bīja or seed, the ekarasa-skandha or aggregate of unique essence, the mulāntika-skandha or proximate root aggregate and the paramārtha-pudgala. Yogācāra/Vijñānavādin tradition—the ālaya-vijñāna or store house' consciousness. Again, the central question that these entities seem to have been constructed to answer is that of how the karmic force inheres in the psychophysical stream without thereby coloring or pervading each discrete moment of that stream. What accounts for the "idling" or non-active aspect of defilement when a given thought is of a virtuous or morally indeterminate nature?

Dārṣṭāntika-Sautrāntika
The Dārṣṭāntika-Sautrāntika school pioneered the idea of karmic seeds (S. bija) and "the special modification of the psycho-physical series" (S. saṃtatipaṇāmaviśeṣa) to explain the workings of karma.

Pudgalavāda

 * Joseph Walser: "The Pudgalavādins argued that karma was a composite entity consisting of several temporal components and one atemporal one. Following the Buddhists sūtras, they claimed that mental saṃskāras (mental formations corresponding to karma) were of the nature of volition. Vocal and bodily karma, however, consisted only of the motion (gati) that could be observed. The motion itself is conditioned and therefore impermanent. The Pudgalavādins were, however, aware that the Buddha also taught the persistence of karma. In this the Pudgalavādins appealed to a text that was also considered authoritative by the Sarvāstivādins: “[Karma] does not perish, even after hundreds of millions of cosmic eras. When the complex [of conditions] and [favorable] times come together, they ripen for their author.” One particular subsect of Pudgalavādins—-the Saṃitīyas—-took the imperishability of karma to be one thing and the causes and conditions of karma to be another. They posited the existence of an entity called, appropriately enough, the “indestructible” (avipraṇāśa), separate from the karma itself. This “indestructible” acts like a blank sheet of paper on which the actions (karma) are written."
 * Joseph Walser: "The Pudgalavādin Abhidharma puts a definite spin on the sūtra tradition in their claims that karma persisted because of avipraṇāśa (in the case of the Saṃitīyas) and in claiming that pudgala was neither saṃsṛkta nor asaṃsṛkta (in the case of all Pudgalavādins). Yet the payoff for these maneuvers was sufficient to warrant such a move.. . in positing an avipraṇāśa, the Saṃitīyas could appeal to the words of the Buddha saying that karma was indestructible. By claiming that the pudgala was existent, they could meaningfully talk about the owner of karma while at the same time be able to explain how this owner could move from saṃsāra to nirvaṇā."

Indo-Tibetan tradition
The Tibetan teacher/scholar Könchok Gyaltsen (1388– 1469) states:
 * All the appearances of happiness and suffering— the manifestations of your karma— have come about due to the accumulation of karma that gives rise to their experience. The One Hundred Rites [Karmaśataka] states:
 * The happiness and suffering of all beings
 * Are due to karma, the Sage taught;
 * Karma arises from diverse acts,
 * Which in turn create the diverse classes of beings.

Transfer of merit

 * D. Seyfort Ruegg: "An idea that has posed a number of thorny questions and conceptual difficulties for Buddhist thought and the history of the Mahāyāna is that often referred to as 'transfer of merit' (puṇyapariṇāmanā). The process of pariṇāmanā (Tib. yons su bsno ba) in fact constitutes a most important feature in Mahāyāna, where it denotes what might perhaps best be termed the dedication of good (puṇya, śubha, kuśala[mula]; Tib. bsod nams, dge ba['i rtsa ba]) by an exercitant in view of the attainment by another karmically related person (such as a deceased parent or teacher) of a higher end. Yet such dedication appears, prima facie, to run counter to the karmic principle of the fruition or retribution of deeds (karmavipāka). Generally accepted in Buddhism, both Mahāyānist and non-Mahāyānist, this principle stipulates that a karmic fruit or result (karmaphala) is 'reaped', i.e. experienced, solely by the person - or more precisely by the conscious series (saṃtāna) - that has sown the seed of future karmic fruition when deliberately (cetayitva) accomplishing an action (karman)."
 * D. Seyfort Ruegg: "The related idea of acquisition/possession (of 'merit', Pali patti, Skt. prāpti), of assenting to and rejoicing in it (pattānumodanā), and even of its gift (pattidāna) are known to sections of the Theravāda tradition; and this concept - absent in the oldest canonical texts in Pali, but found in later Pali tradition (Petavatthu, Buddhāpadāna) - has been explained by some writers as being due to Mahāyānist influence, and by reference to Nalinaksha Dutt's category of 'semi-Mahāyāna.'"

Karma theory & social justice

 * David Loy: "what are we going to do about karma? There's no point in pretending that karma hasn't become a problem for contemporary Buddhism. Buddhism can fit quite nicely into modern ways of understanding. But not traditional views of karma."


 * David Loy: "Karma has been used to rationalize racism, caste, economic oppression, birth handicaps and everything else. Taken literally, karma justifies the authority of political elites, who therefore must deserve their wealth and power, and the subordination of those who have neither. It provides the perfect theodicy: if there is an infallible cause-and-effect relationship between one's actions and one's fate, there is no need to work toward social justice, because it's already built into the moral fabric of the universe. In fact, if there is no undeserved suffering, there is really no evil that we need to struggle against. It will all balance out in the end."

Is there collective or national karma?

 * Nyanatiloka Mahathera: "[individuals] should be responsible for the deeds formerly done by this so-called 'same' people. In reality, however, this present people may not consist at all of the karmic heirs of the same individuals who did these bad deeds. According to Buddhism it is of course quite true that anybody who suffers bodily, suffers for his past or present bad deeds. Thus also each of those individuals born within that suffering nation, must, if actually suffering bodily, have done evil somewhere, here or in one of the innumerable spheres of existence; but he may not have had anything to do with the bad deeds of the so-called nation. We might say that through his evil Karma he was attracted to the miserable condition befitting to him. In short, the term Karma applies, in each instance, only to wholesome and unwholesome volitional activity of the single individual.

Contemporary glosses

 * Phillip Moffitt states: "[Karma is] the seeds of consequence that will bloom in the future when conditions are suitable."
 * Ken McLeod states: "Karma, then, describes how our actions evolve into experience, internally and externally. Each action is a seed which grows or evolves into our experience of the world. Every action either starts a new growth process or reinforces an old one as described by the four results. Small wonder that we place so much emphasis on mindfulness and attention. What we do in each moment is very important!"
 * Sogyal Rinpoche states: "In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result. Each action, even the smallest, is pregnant with its consequences. 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."
 * Khandro Rinpoche states: "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."
 * Peter Harvey states: "Karma is often likened to a seed, and the two words for karmic result, vipaka and phala, respectively mean 'ripening' and 'fruit'. An action is thus like a seed which will sooner or later, as part of its natural maturation process, result in certain fruits accruing to the doer of the action. What determines the nature of the karmic 'seed' is the will or intention behind the act: 'It is will (cetana), O monks, that I call karma; having willed, one acts through body, speech, and mind' (A.III.415). It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits [...]."
 * Geshe Tashi Tsering states: "[Karma is] the natural law of cause and effect whereby positive actions produce happiness and negative actions produce suffering."
 * Rupert Gethin states: "At root karma or 'action' is considered a mental act or intention; it is an aspect of our mental life. 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."