Note that in the sutta that you then quote it is not kamma, but rather vipāka, that is designated acinteyya. The meaning is that determining whether such and such result was the ripening of this or that past action as beyond the scope of ratiocination. (That does not mean, however, that it is beyond all possible modes of cognising).green wrote:First and foremost, the only reason we are discussing this is because this is a forum...no Buddhist really wastes time on matters of Kamma or claims to understand it's working. Anyone who claims to have understood the workings of kamma as Buddha taught it, is incorrect.
The medicine is just inanimate rūpa. Only animated rūpa (i.e. the bodies of sentient beings) can be (partly) kamma-produced. In the Theravadin understanding inanimate rūpa, such as medicines, rocks, rivers etc. has no relationship with kamma whatsoever. This was a major point on which the Theravadins differed with other schools at the Third Council: the Theravadin list of things due to kamma was a great deal shorter than those of most other schools.Now having said this, let us speculate...
When a doctor kills, or experiments with living beings -- he does create mixed kamma (some bad (he hurt beings), some good(to help save lives))
- How Dr.s kamma affects the medicine -- it can be good or bad.
No. Kamma accumulates in the mental continua of living beings, not in external matter.- a person who then takes this medicine -- can also be affected (serious side affects or not affected (lucky this time)