Since all monads are alike, the self monad is no different than any other monad, and therefore consciousness indistinguishable from the self will endure the consequences of action. The second scenario is like the first, but posits no continuity of the self from embodiment to embodiment, but only the existence of characterless monads which are given character by the circumstances of birth and experience. Again, karma is continued by the material strata of existence. These scenarios postulate the universal equality of human kind and creaturely existence. Whether the soul possesses continuity or not is largely irrelevant since all souls are essentially the same.
Difference only arises because of the conditional nature of existence.
This later view strikes me as a reasonable paraphrase of the deep structure of some buddhist versions of karmic reality. Karma as a correlative to contemporary action suggests that what is karmic depends upon the system conditions that operate at any given time. The system, the total set of forces that operate at one time, determine the consequence. I do not wish to take sides in the debate, but include this form of causality for the sake of completeness. What finality suggests is that a person may endure some life circumstance for the sake of future development, quite apart from any past actions.