Are the results of positive Kamma good from a Buddhist's perspective or good from a "Samsaric's" perspective?

Question

When making good Kamma, there is a clear Buddhist element on it, for instance: If you give food to a Paccekabuddha you will receive greater benefits, suppoting the Sangha creates more merit than supporting another organized group.

However, when receiving the vipaka (consequences) of the good Kamma, things get confuse... some results of good kamma are wealth and beauty, things that will only make it harder for one to renounce the world, things that essencialy create attachment, so looking from that side, I believe one can argue that the results of good Kamma in the human realm have nothing to do with Buddhism, being born as a humble person, in a poor Buddhist country, not necessarily beautiful, would be a better result from a Buddhist's perspective!

So, are the results of good Kamma something dangerous and misleading? Or did I misunderstood it? Is it dangerous to create a lot of positive Kamma constantly? Any discourse mentioned it and how to deal with it?

Answer 1

Are the results of good Kamma something dangerous and misleading?

Positive karma, conditioned by ignorance is dangerous and misleading because it helps to extend the samsara . Good and bad karma appear in dependant origination in two places as Formations (Saṅkhāra) and Being (Bhava).

Formations are divided into meritorious (Puññābhisaṅkhāro), demeritorious (apuññābhisaṅkhāro), and imperturbable (āneñjābhisaṅkhāro) deeds or volitional actions of body, speech, and mind which is a cause for Consciousness.

Tattha katame avijjāpaccayā saṅkhārā? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro

http://tipitaka.org/romn/cscd/abh02m.mul5.xml

Being (Bhava), which conditioned by clinging, can be further divided as kammabhava and upapattibhava. Kammabhava is again meritorious, demeritorious, and imperturbable (Jhana) things we do. Here, Kammabhava is a cause for Upapattibhava (different realms) and Birth.

Tattha katamo upādānapaccayā bhavo? Bhavo duvidhena – atthi kammabhavo, atthi upapattibhavo. Tattha katamo kammabhavo? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro – ayaṃ vuccati ‘‘kammabhavo’’. Sabbampi bhavagāmikammaṃ kammabhavo

http://tipitaka.org/romn/cscd/abh02m.mul5.xml

From dependant origination, it is evident that the meritorious acts or good karma (conditioned by ignorance and clinging) and there results play vital roles in turning the wheel of life and extending our samsara.

Any discourse mentioned it and how to deal with it?

In MN 9 Sariputta thera mentions about Formations and how to deal with it,

61. "When, friends, a noble disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view... and has arrived at this true Dhamma.

62. "And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three kinds of formations: the bodily formation, the verbal formation, the mental formation. With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path; that is, right view... right concentration.

63. "When a noble disciple has thus understood formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."

MN 9

about Being and how to deal with it,

29. "When, friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being, in that way he is one of right view... and has arrived at this true Dhamma.
30. "And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being? There are these three kinds of being: sense-sphere being, fine-material being and immaterial being. With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path; that is, right view... right concentration.
31. "When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."

MN 9

Because of this, I believe it is better to be born in a place where you can hear the Dhamma, rather than extending the samsara by doing positive or negative kamma.

Answer 2

Another way to proceed is to go past doing deeds for good kamma and avoiding others to simply improve our karmic condition. When the intent is to affect the personal self rather than work for the betterment of all sentient beings, the seeds of personal self are cast and sprout and bear fruit. Doing what we feel is right action is commendable. Holding the intention that we are getting better or improving our situation is a side road that detours us from the direct road to conscious action. If we align our intentions then the path to awakening is simpler.

Answer 3

Though the final goal is unconditioned, then path leading to the final goal is conditioned.

So to get our of Samsara you need a store of good karma (Parami) this would create the ideal conditions for you to practice and attain the final goal.