y not, answers to your questions (as I understand) could be in the following explanation.
1. Once one becomes an Ariya by comprehending Tilakkhana to SOME EXTENT, one would not do any apunnabhisankhara that can lead to rebirths in the apayas.
– That is the base level of comprehending anicca nature, which convinces that mind of the dangers of such apayagami sankhara.
2. Then the next level is a bit deeper. That convinces one of the dangers in the attachment to sensual pleasures.
– Attachment to sensual pleasures is lost in two stages of Sakadagami and Anagami.
– Then one would do punnabhisankhara that can lead to rebirths in the human and deva realms ONLY with a higher level of comprehension of Tilakkhana.
3. The final stage is Arahanthood.
– At that point, one would have seen the futility of rupavacara and arupavacara jhana (i.e., the futility of such “jhanic pleasures” or the temporary existences that result from them.)
– Thus, an Arahant would do any punnabhisankhara or anenjabhisankhara only with FULL COMPREHENSION of Tilakkhana.
4. Finally, either akusala-mula OR kusala-mula Paticca Samuppada (PS) would not be applicable to any actions by an Arahant.
– There is no avijja left to initiate akusala-mula PS starting with “avijja paccaya sankhara.”
– There are no akusala to be removed via the kusala-mula PS starting with “kusala-mula paccaya sankhara.”
– Whatever sankhara by an Arahant involve only kammically neutral deeds (walking, eating, etc) and also punnabhisankhara/anenjabhisankhara (good deeds and cultivation of Ariya jhana) with the FULL COMPREHENSION of Tilakkhana. Those latter are called punna kriya, not punna kamma.
If it is still not clear, you may want to go back and read my previous comments.
– They explain the same in different ways.
Of course, you can re-phrase any un-answered questions.
– This is a good conversation to have in order to clarify these critical points.