Karma in Buddhism means any action initiated by a chain of causes and effects similar to the law of action and reaction. Karma includes not only physical activity, but also what will consciously speak and think.
When a person works, speaks or thinks, his mind does something, and this should give results. Buddha especially emphasizes willingness to do or karma. He said that "intent is karma, because first we intend to do something in front of the body, word and mind." Thus, when creating karma, intention is more important than the work itself.
Karma plays a slightly different role in Buddhism than in Hinduism, since there is no permanent subject (anata). Buddha instead of himself speaks of a series of states of consciousness that consistently determine each other, transmitting a karmic charge. This accusation is not simply the sum of the past, but is projected into the future in accordance with the works. Thus, moral responsibility is preserved, and the escaped hypothesis of the existence of the soul is preserved.
According to the Buddha's teachings, "bearing the burden" of one's own affairs, but not the constant substance of the "carrier." The bearer of moral responsibility should be understood as a process, a continuous cycle of "feeding" the fruits of activity. In this sense, Buddha calls a person, like any other living being, "the heir of his own affairs." Beings are made up of a chain of cause and effect.
The consequences of karma are the totality of tendencies, instincts and desires that make up a person's personality. Inhaling the fruit, karma is exhausted, but the will freely creates new karma, whose fruits are mercilessly hot.
Death is neither the end of life, nor the removal of moral responsibility. The conversion process continues indefinitely, until a person establishes karma "with consequences without darkness, without brilliant", which leads to the exhaustion of karma.