SUTTA 101

[^922]: This doctrine, which is here ascribed to the Jains, is also taken up for criticism by the Buddha at SN 36:21/ iv.230-31 and AN 3:61/i.173-74. The Buddha's teaching recognises the existence of feeling that is not the result of past action but a concomitant of present action, and also admits feeling that is neither kammically active nor kammic result.

[^923]: From here until §5, "That being so...," also at MN 14.17-19. The statement of the Niganṭha Nātaputta, which at MN 14.17 introduces the Niganṭhas' position, here comes afterwards, at §10, as the Niganṭhas' justification for their assertion.

[^924]: As at MN 95.14.

[^925]: It is not fitting for them to make that declaration because their "intense exertion," i.e., their ascetic practice, is the cause for their painful feelings, as the Buddha states in §15.

[^926]: This is a technical expression for an action that is to ripen in this present life.

[^927]: MA: "An action [whose result] is to be experienced in a matured [personality]" is a synonym for an action [whose result] is to be experienced here and now. "An action [whose result] is to be experienced in an unmatured personality" is a synonym for action [whose result] is to be experienced in the next life. But a specification is made as follows: any action that yields its result in the same life is one to be experienced here and now, but only an action that produces its result within seven days is called one to be experienced in a matured personality.

[^928]: This is an action that does not gain the opportunity to yield its result and thereby becomes defunct.

[^929]: Issaranimmanahetu. This doctrine of the theists is criticised by the Buddha at AN 3:61/i.174.

[^930]: Sangatibhāvahetu. This alludes to the doctrine of Makkhali Gosāla, criticised at length at MN 60.21 and AN 3:61/ i. 175 .

[^931]: Abhijatihetu. This also refers to a tenet of Makkhali Gosāla.

[^932]: This is a formulation of the Buddha's Middle Way, which avoids the extreme of self-mortification without falling into the other extreme of infatuation with sensual pleasure.

[^933]: MA explains the source of suffering to be craving, so called because it is the root of the suffering comprised in the five aggregates. The passage shows two alternative approaches toward overcoming craving - one employing energetic striving, the other detached equanimity. The "fading away" of the source is identified by MA with the supramundane path. The passage is said to illustrate the practice of one who progresses on a pleasant path with quick direct knowledge (sukhapatipadā khippābhiñña).

[^934]: This passage is brought forth to show the Buddha's reason for permitting his monks to undertake the ascetic practices (dhutanga): the moderate use of austerities is conductive to overcoming the defilements. But they are not undertaken to wear away old kamma and to purify the soul, as the Jains and other ascetic sects believed. MA says that this passage illustrates the practice of one who progresses on a difficult path with sluggish direct knowledge (dukkhapatipadā dandhäbhiñña).