What you’re expressing sounds close to the highest aim in early Buddhism, but it needs a bit of precision in how it’s understood.
In the teaching of Gautama Buddha, the goal is not to “deny” karma, but to go beyond the binding force of karma.
The three ideas you mentioned
- No rāga → no craving, no attachment
- No dosa (dvesa) → no hatred, no aversion
- No karma (kamma) → no new binding karma being produced
But in classical Buddhism:
1. Karma is not “stopped” like a switch
Karma (Pali: kamma) means intentional action. As long as there is life and intention, actions naturally happen.
What ends is:
- karmic binding (actions driven by craving, aversion, delusion)
- rebirth-producing karma
2. What actually ends in liberation (nirvana)
The Buddha taught that liberation is:
- end of craving (rāga)
- end of aversion (dosa)
- end of delusion (moha)
When those stop, karma no longer creates future suffering.
This is the meaning of:
\text{Rāga} + \text{Dosa} + \text{Moha} \rightarrow \text{Kamma production} \rightarrow \text{Suffering and rebirth}
3. “No karma” in a deeper sense
In advanced Buddhist interpretation, “no karma” usually means:
- no karmic accumulation
- no rebirth-generating intention
- actions become spontaneous, not driven by ego
This is often associated with Nibbāna (Nirvana) — the end of conditioned mental fuel.
Simple summary
What you are pointing to is:
A mind without craving, hatred, or delusion —
and therefore free from suffering and binding karma.
In Buddhism, that state is not emptiness of life, but freedom from inner compulsion.
If you want, I can also explain:
- what Nirvana actually feels like in Buddhist descriptions
- or how meditation is used to weaken rāga and dosa step by step
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