I think that we should explore the relationship between sankhara and volition and kamma. "Padmasiri de Silva points out that sankhara is often considered synonymous with the concept of volition or kamma." [Boisvert 1995, p. 96.]
We have already seen examples of sankhara described as volition. Here is a discourse, SN 35.146 which speaks of kamma.
"Bhikkhus, I will teach you new and old kamma, the cessation of kamma, and the way leading to the cessation of kamma. Listen to that and attend closely, I will speak.
And what, bhikkhus, is old kamma? The eye is old kamma, to be seen as generated and fashioned by volition, as something to be felt.146
The ear is old kamma ... The mind is old kamma, to be seen as generated and fashioned by volition, as something to be felt. This is old kamma.
And what, bhikkhus, is new kamma? Whatever action one does now by body, speech, or mind. This is called new kamma.
And what, bhikkhus, is the cessation of kamma? When one reaches liberation through the cessation of bodily action, verbal action, and mental action. This is called the cessation of kamma.
And what, bhikkhus, is the way leading to the cessation of kamma? It is this noble eightfold path, right view .... right concentration............"
[BB, TCDB, p. 1231, part of SN 35.146 - Kamma.]
The 'eye' is old volition. The misconception of the eye as permanent, a source of pleasure, and related to self, is the result of past volitional thinking.
This misconception was generated by volition, as something to be known.
Or one could say that the habit of regarding the eye as permanent, as pleasure, as mine, was formed in the past by volition.
Whatever action one does now is new kamma. Note the use of 'one', all actions based on the view of self are called kamma, and (some?) produce results in samsaric existence.
Liberation removes the view of self, so there is no more kamma.
But are there still actions? It would be interesting to see the original Pali.