Now, the Pali word kamma or the Sanskrit word karma (from the root kr to do) literally means ‘action,’ ‘doing.’ But in the Buddhist theory of karma it has a specific meaning: it means only ‘volitional action,’ not all action. Nor does it mean the result of karma as many people wrongly and loosely use it. In Buddhist terminology karma never means its effect; its effect is known as the ‘fruit’ or the ‘result’ of karma (kamma-phala or kamma-vipāka).

Volition may relatively be good or bad, just as a desire may relatively be good or bad. So karma may be good or bad relatively. Good karma (kusala) produces good effects, and bad karma (akusala) produces bad effects. ‘Thirst,’ volition, karma, whether good or bad, has one force as its effect: force to continue—to continue in a good or bad direction. Whether good or bad it is relative, and is within the cycle of continuity (saṃsāra). An Arahant, though he acts, does not accumulate karma, because he is free from the false idea of self, free from the ‘thirst’ for continuity and becoming, free from all other defilements and impurities (kilesā, sāsavā dhammā). For him there is no rebirth.