user-1: Does anyone interpret karma to mean that the future itself arrives twice, "now" and again in the future?
Is there any reason to think that karma itself is that movement of impermanence, so that it cannot be entirely dissolved?

user23448: Not stopping, reacting with deluded tendency, will nourish, make experiances repeating, yes. Yet, it works also in the other direction, having heared to good Dhamma, that especially the "now" effort, in stopping unskillful, cuts away furture arising, good householder. No new produces, old running out.
And yes, if not getting 'luckily" meet the good Dhamma while proper attention, it's somehow "impermanent" this wandering on and suffer in Samsara.
More on Kamma: A Study Guide.

user13709: Short answers are available in the sutta, but they can be a bit cryptic:

MN79:7.5: Nevertheless, Udāyī, leave aside the past and the future.
MN79:7.6: I shall teach you the Dhamma:
MN79:7.7: ‘When this exists, that is; due to the arising of this, that arises.
MN79:7.8: When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”

What is important about kamma is intention and its nature. When Identity View exists, much suffering arises. When Identity View doesn't exist, suffering ceases. In this quote, the Buddha is gently directing Udāyī to the present, which is the only place where we can affect our clinging to Identity View.
We're used to thinking about "this desire" and "that suffering" as separate. That artificial separation between "desire" and "suffering" deludes us into madly chasing desires while running away from suffering. Identity view chases desire and runs away from suffering. When identity view exists, suffering arises.

MN1:172-194.26: Because he has understood that relishing is the root of suffering,

It's hard to let go of Identity View. It's hard to let go of relishing.

MN1:172-194.30: That is what the Buddha said.
MN1:172-194.31: But the mendicants were not happy with what the Buddha said.


user20788: Kamma is the law of this universe, its cause are cravings, its nature is dependent origination and its result is samsara or endless impermanent lives.
The cause of it has to be uprooted through non-self view or the Dhamma and to get it the mind needs to have nomore thoughts or even better it has to be directed in the right direction, the one of Virtue.
When the self is uprooted the kamma cannot find anymore the link to the doer, this is called deathless or hiding from Mara, the supervisor of kamma.

-1: <p>Does anyone interpret karma to mean that the future itself arrives twice, &quot;now&quot; and again in the future?</p>
<p>Is there any reason to think that karma itself is that movement of impermanence, so that it cannot be entirely dissolved?</p>
 23448: <p>Not stopping, reacting with deluded tendency, will nourish, make experiances repeating, yes. Yet, it works also in the other direction, having heared to good Dhamma, that especially the &quot;now&quot; effort, in stopping unskillful, cuts away furture arising, good householder. No new produces, old running out.</p>
<p>And yes, if not getting 'luckily&quot; meet the good Dhamma while proper attention, it's somehow &quot;impermanent&quot; this wandering on and suffer in Samsara.</p>
<p>More on <a href="https://zugangzureinsicht.org/html/lib/study/kamma_en.html" rel="nofollow noreferrer">Kamma: A Study Guide</a>.</p>
 13709: <p>Short answers are available in the sutta, but they can be a bit cryptic:</p>
<blockquote>
<p><a href="https://suttacentral.net/mn79/en/sujato#mn79:7.5" rel="nofollow noreferrer">MN79:7.5</a>: Nevertheless, Udāyī, leave aside the past and the future.<br />
<a href="https://suttacentral.net/mn79/en/sujato#mn79:7.6" rel="nofollow noreferrer">MN79:7.6</a>: I shall teach you the Dhamma:<br />
<a href="https://suttacentral.net/mn79/en/sujato#mn79:7.7" rel="nofollow noreferrer">MN79:7.7</a>: ‘When this exists, that is; due to the arising of this, that arises.<br />
<a href="https://suttacentral.net/mn79/en/sujato#mn79:7.8" rel="nofollow noreferrer">MN79:7.8</a>: When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”</p>
</blockquote>
<p>What is important about kamma is intention and its nature. When Identity View exists, much suffering arises. When Identity View doesn't exist, suffering ceases. In this quote, the Buddha is gently directing Udāyī to the present, which is the only place where we can affect our clinging to Identity View.</p>
<p>We're used to thinking about &quot;this desire&quot; and &quot;that suffering&quot; as separate. That artificial separation between &quot;desire&quot; and &quot;suffering&quot; deludes us into madly chasing desires while running away from suffering. Identity view chases desire and runs away from suffering. When identity view exists, suffering arises.</p>
<blockquote>
<p><a href="https://suttacentral.net/mn1/en/sujato#mn1:172-194.26" rel="nofollow noreferrer">MN1:172-194.26</a>: Because he has understood that relishing is the root of suffering,</p>
</blockquote>
<p>It's hard to let go of Identity View. It's hard to let go of relishing.</p>
<blockquote>
<p><a href="https://suttacentral.net/mn1/en/sujato#mn1:172-194.30" rel="nofollow noreferrer">MN1:172-194.30</a>: That is what the Buddha said.<br />
<a href="https://suttacentral.net/mn1/en/sujato#mn1:172-194.31" rel="nofollow noreferrer">MN1:172-194.31</a>: But the mendicants were not happy with what the Buddha said.</p>
</blockquote>
 20788: <p>Kamma is the law of this universe, its cause are cravings, its nature is dependent origination and its result is samsara or endless impermanent lives.
The cause of it has to be uprooted through non-self view or the Dhamma and to get it the mind needs to have nomore thoughts or even better it has to be directed in the right direction, the one of Virtue.
When the self is uprooted the kamma cannot find anymore the link to the doer, this is called deathless or hiding from Mara, the supervisor of kamma.</p>
