If you would like to know more about karma, you can read the fourth chapter of the Abhidharma-kosha-shastra, which clearly explains the workings of cause and effect.

If we have neither attained any realization nor dedicated merit, but are constantly filled with anger, virtuous karma will be destroyed very easily. For ordinary people, the best way to save accumulated good karma is dedication of merit.

We can be as virtuous as we would like in this life, retribution may still await us if we cannot purify all our negative karma of the past. Once this type of karma matures, there is no escape but to bear its effect albeit temporarily.

If it is liberation that we seek, we must plant the seed of liberation, which will then yield the fruit. Such is the view of Buddhism.

Under normal circumstances, what we do now, either good or bad, definitely will affect future karmic results but not quite so imminently the manifestation of karma at present. However, exceptions are possible with special circumstances.

After a person has killed a being or stolen things, the karmic seed of such action will remain in this person’s alaya consciousness. When it will germinate is uncertain, however.

Buddhism holds the doctrine of dependent arising of all phenomena or compounded phenomena. What is dependent arising? It means that cause begets effect. All phenomena are the manifestations of dependent arising, the results of conditioned genesis.

The complexity of the cycle of cause and effect and how it passes through the past, present and future make it possible only for the Buddha to comprehend entirely its causal relation. Others merely glimpse different parts of the cycle.

when a karmic seed is planted in the alaya consciousness, it will yield fruit when all the right conditions come together. This fruit is also called karmic effect.