Does kamma define the universal law of cause & effect? I read the following verbal kamma on the internet:

Karma can be expressed like the magnetic push or pull that defines the
universal law of 'cause and effect'. Karma follows a similar rule as
le Chatelier's principle in chemistry and in physics Newton's third
law of motion

What is the universal law of cause &amp; effect in Buddhism?
Does kamma define the universal law of cause &amp; effect?
Does kamma also involve an equal and opposite reaction?
In Buddhism, the laws of nature based in cause &amp; effect are said to be fivefold, namely:

The laws of nature, although uniformly based on the principle of causal dependence, can nevertheless be sorted into different modes of relationship. The Buddhist commentaries describe five categories of
natural law, or niyama. They are:

Utuniyama: the natural law pertaining to physical objects and changes in the natural environment, such as the weather; the way
flowers bloom in the day and fold up at night; the way soil, water and
nutrients help a tree to grow; and the way things disintegrate and
decompose. This perspective emphasizes the changes brought about by
heat or temperature.

Bijaniyama: the natural law pertaining to heredity, which is best described in the adage, &quot;as the seed, so the fruit.&quot;

Cittaniyama: the natural law pertaining to the workings of the mind, the process of cognition of sense objects and the mental
reactions to them.

Kammaniyama: the natural law pertaining to human behavior, the process of the generation of action and its results. In essence, this
is summarized in the words, &quot;good deeds bring good results, bad deeds
bring bad results.&quot;

Dhammaniyama: the natural law governing the relationship and interdependence of all things: the way all things arise, exist and
then cease. All conditions are subject to change, are in a state of
affliction and are not self: this is the Norm.



Therefore, kamma is only one example or subset of the &quot;principle of cause &amp; effect&quot;, called &quot;idappaccayata&quot;.
Per MN 136, the results of the same kamma can vary. Per MN 117, the law of kamma is not any kind of absolute truth or law and is only a general law.
For example, two heedless people may engage in sexual misconduct, by having thoughtless aimless sex outside a clear mutual plan of marriage; where one individual falls in love with the other person and the other person loses interest in the first person due to non-mutual attributes.
The heartbroken individual may suffer for many years while the other person may realise the heedless interaction was sexual misconduct and then attain enlightenment via the abandonment of heedless behaviour.
This shows kamma does not involve any equal and opposite reaction. In the Lonaphala Sutta, it is said the results of kamma for a wise person may be trifling; while for an unwise person the results of the same kamma cause 'rebirth' in hell.
In conclusion, Le Chatelier's principle in chemistry and Newton's third law of motion in physics have zero application to the Buddhist law of kamma because the results of the same kamma for each person will have differing degrees.