The below Sutta show how habits that are rooted and
conditioned by latent tendencies from our past kamma can give rise
to action that are not intended but rather through
inclination.
Sutta SN 12.40
12. 4. 10.
(40) Cetana III Ý Intentions III
1. I heard thus. At one time the Blessed One lived in the
monastery offered by Anàthapiõóika in Jeta's grove in
Sàvatthi.
2. Monks, you intend, mentally arrange and with it,
persistently fill the mind. When conscious of the sign,
consciousness settles there, with that sign.
3. When consciousness settles and grows there is an
inclination. When there is an inclination there is coming and
going. When there is coming and going there is disappearing and
appearing. When there is disappearing and appearing there is birth,
decay, death, grief, lament, unpleasantness, displeasure and
distress. Thus rises the complete mass of
unpleasantness.
4. Monks, you do not intend, do not arrange
mentally, yet the mind is persistently filled. When conscious of
the sign, consciousness settles there, with that
sign.
5. When consciousness settles and grows there is an
inclination. When there is an inclination there is coming and
going. When there is coming and going there is disappearing and
appearing. When there is disappearing and appearing there is birth,
decay, death, grief, lament, unpleasantness, displeasure and
distress.
Thus rise the complete mass of unpleasantness.
6. Monks, when you do not intend, do not arrange mentally
and the mind is not persistently filled. Not conscious of a sign,
consciousness does not settle.
7. With consciousness not settling and not growing there
is no inclination. When there is no inclination there is no coming
and going. When there is no coming and going there is no
disappearing and appearing. When there is no disappearing and
appearing there is no birth, decay, death, grief, lament,
unpleasantness, displeasure and distress. Thus cease the complete
mass of unpleasantness.
from what i gather,
inclination is more subtle, Intention is more
coarse.
when a karma effect occur, we can also say like the other thread
of yours, a combined result of the past and present actions:
In this way, the Buddha points
to one of the most distinctive features of his own teaching on
kamma: that the present experience of pleasure and pain is a
combined result of
both past and present actions. This seemingly small addition to the
notion of kamma plays an enormous role in allowing for the exercise
of free will and the possibility of putting an end to suffering
before the effects of all past actions have
ripened.
ps: Mahayana also like to talk
about collective karma.
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