Сивака сутта

Может, в той сутте противопоставляют недавние поступки (переведены просто камма) и какие-то массив давних поступков (из прошлых жизней, да - на языке брахманистов).
И message: всегда можно поменять ситуацию, не всё предопределено прежними жизнями - т.е. антифатализм, анти-адживика.

Это сутра цитировалась в Милиндапаньхе. Смысл примерно такой -
царь говорит, согласно сутрам Будда все плоды негативной кармы сжег (под деревом бодхи), но в тоже время Будда болел различными болезнями.

Khuddaka Nikāya
Apadāna Pāḷi

The twelve kamma-vipāka of the Buddha is described as follows:

[1]
The Buddha, in one of his past lives, was a drunkard called Munāḷi. He wrongly accused a Paccekabuddha. As the result of that kamma-vipāka, the Buddha, in his last life, was wrongly accused in relation to a female ascetic called Sundarī.

[2]
The Buddha, in one of his past lives, wrongly accused Nanda, a disciple of Sabbābhibhu Buddha. As a result of that, the Buddha was wrongly accused by
Ciñcamāna in front of the audience.

[3]
The Buddha, in one of his past lives, was teaching 500 students at Mahāvana park. When they saw an isi (sage) who possessed abhiññā, he and his students
spread wrong accusations of the sage among the laypersons who were offering alms food to the isi. As the result of that kamma-vipāka, the 500 students who became 500disciples of the Buddha were wrongly accused of involvement in the murder of the female ascetic Sundarī. (The Commentary: The accusation of the disciples is the same as the accusation of the Buddha himself).

[4]
The Buddha, in one of his past lives, wanting the wealth of his half-brother, killed him by pushing down the mountain and crushing him with stone. As the result of that kamma vipāka, the Buddha's big toe was crushed by the stone thrown down the mountain at him by Devadatta.

[5]
The Buddha, in one of his past lives, as a boy while playing on the street threw stones at a Paccekabuddha. As the result of that kamma-vipāka, Devadatta asked
the archers to kill the Buddha with arrows.

[6]
The Buddha, in one of his past lives, as an elephant driver (hatthāroha) threatened a Paccekabuddha with his elephant. As the result of that kamma-vipāka, the elephant Nāḷāgirī was sent towards the Buddha to kill the Buddha.

[7]
The Buddha, in one of his past lives, as a king killed a man with spear. As the result of that kamma-vipāka, the skin of the Buddha's big toe was cut open by the stone.

[8]
The Buddha, in one of his past lives, when he was born in a fishing village, had delight (somanassa) in watching the fish killed by the fishermen [He did not kill] As the result of that kamma-vipāka, the Buddha had attacks of headache.  The fishermen who became the Buddha's clan of Sakkā were killed by King Viṭaṭubha.

[9]
The Buddha, in one of his past lives, during the dispensation of Phussa Buddha, abused the disciples by telling them to eat only yava (barley) and not to eat sāli (a good kind of rice). As the result of that kamma-vipāka, the Buddha had to eat only yava during the three months of rain retreat, when he was invited by the Brahmin of the city of Verañjāyā.

[10]
The Buddha, in one of his past lives, as a wrestler, had broken the back of an opponent. As the result of that kamma-vipāka, the Buddha had backache (piṭṭhidukkha).

[11]
The Buddha, in one of his past lives, as a physician, gave a patient (who did not want to pay the fees) a strong dose of purgative. As the result of that
kamma-vipāka, the Buddha had dysentery (pakkhandikā) just before his parinibbāna.

[12]
When the Bodhisatta was a man called Jotipāla, during the dispensation of Kassapa Buddha, and he asked how could this shaven-head (meaning Kassapa Buddha) become a Bodhi as the Bodhi was very difficult to become? As the result of that kamma-vipāka, the Buddha had to practice dukkara cariyā for six years.

В сутре ведь нет отрицания, что прошлая карма является причиной.

Более того, там даже "результат кармы" это нечто иное, чем "(возникшее) из-за прошлых действий".

Там "из-за прошлых действий" = pubbekatahetu. Пурвакритавада, это детерминизм.
А у Будды кармавипака стоит в одном ряду с гуморами и погодой.

8. Purity of the Buddha
“If the Tathàgata destroyed all unwholesomeness in himself
when he gained omniscience why did he get hurt by a
splinter of rock that was thrown by Devadatta? If he did
get hurt then he cannot have been free from all evil, for
there is no feeling without kamma. All feeling has its root
in kamma and it is only on account of kamma that feeling
arises.”
“No, great king, not all feeling has its root in kamma.
There are eight causes of the arising of feelings. Excess of
wind, of bile and of phlegm, the mixture of the three bodily
fluids, variations in temperature, stress of circumstances,
external agency and kamma. Whoever says, ‘It is only kamma
that oppresses beings’, thereby excludes the other seven
reasons and that statement of theirs is wrong.
“When one’s wind is disturbed it happens in one of
ten ways; by cold, by heat, by hunger, by thirst, by overeating,
by standing too long, by over exertion, by running,
by medical treatment, or as a result of kamma. When the bile
is disturbed it is in one of three ways; by cold, by heat or by
unsuitable food. When the phlegm is disturbed it is in one
of three ways; by cold, by heat or by eating and drinking.
When these three disturbed fluids are mixed it brings about
its own distinctive pain. Then there are pains arising from
variations in temperature, stress of circumstances and by
external agencies. There is also that pain which has kamma
as its cause. So the pain that is due to kamma is much less
than that due to other causes. The ignorant go too far when
they say that everything that is experienced is produced as
the fruit of kamma. Without a Buddha’s insight no one can
ascertain the extent of the action of kamma.
When the Blessed One’s foot was grazed by the splinter
of rock the pain was produced only by external agency.
Although the Blessed One never suffered pain that was the
result of his own kamma, or brought about by the stress of
circumstances, he suffered pain from each of the other six
causes.84
It was said, O king, by the Blessed One, ‘There are certain
pains, Sãvaka, which arise from bilious humours and
you ought to know what they are for, it is a matter of common knowledge. Those ascetics and Brahmans who are of
the opinion and proclaim the view that all feelings that men
experience are due to a previous act, go beyond certainty
and knowledge and therein I say that they are wrong’.”

Разве Милиндапаньха не входит в Кхуддака никаю (бирманской тхеравады)?

Короче в Мидиндапаньхе это описывается так: