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1. I believe that the Paṭicca Samuppāda Vibhaṅga in the Tipiṭaka Commentary “Vibhaṅga Pakarana” contains material that is inconsistent with the Sutta Piṭaka.

• Since we know that those commentaries were added after the Parinibbana of the Buddha, they do not contain the Buddha’s words.
• However, we know that almost all the suttas in the Sutta Piṭaka were delivered by the Buddha or were approved by the Buddha.
• Therefore, we must ALWAYS give preference to the Sutta Piṭaka.

2. The following is a draft of a post discussing “Kusalamūla Paṭicca Samuppāda,” a Paṭicca Samuppāda process not even mentioned in the Sutta Piṭaka, which discusses ONLY ONE version of Paṭicca Samuppāda, i.e., Idappaccayātā Paṭicca Samuppāda.

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Kusalamūla Paṭicca Samuppāda – Evidence Against It

Kusala and Akusala

1. The “Kusala Sutta (AN 10.180)” defines kusala and akusala.

• First, akusala are the ten types of akusala kamma: Pānātipātā (killing), Adinnādānā (taking what is not given), kāmēsu micchācārā (sexual misconduct), Musāvāda (Lying), Pisunāvācā (slandering), Parusāvācā (harsh speech), Sampappalāpā (frivolous talk), Abhijjā (covetousness; greed for others’ belongings), Vyāpāda (ill-will, hatred), Micchā Diṭṭhi (wrong views).
• Then the sutta says kusala means to abstain (not engage in) any of those ten. The Pali word ‘veramaṇī‘ means to avoid even thinking about, helping others with any of them, etc.
• There are other suttas that discuss the fact that those 10 types can be expanded to forty, and engaging in any of them can lead to rebirth in the apāyās; see “Details of Kamma – Intention, Who Is Affected, Kamma Patha.”
• Note that there is no list of ‘kusala kamma‘ or specific ‘kusala deeds‘ with the body, speech, or the mind. 

Kusala Is Not the Same as Puñña Kamma

2. A common mistake is to interpret ‘kusala kamma‘ to be the same as ‘puñña kamma.’ 

• To understand why they are different, one must first understand ‘puñña kamma‘ and ‘apuñña kamma.’ A puthujjana engages in ‘puñña kamma‘ and ‘apuñña kamma.’ 
• ‘Puñña kamma‘ or ‘good/meritorious deeds’ accumulate ‘good kammic energies’ that can lead to ‘good results (vipāka)’ and rebirths in the ‘good realms’ at or above the human realm. In contrast, ‘apuñña kamma‘ are ‘bad/immoral deeds’ that accumulate ‘bad kammic energies’ that can lead to ‘bad results (vipāka)’ and rebirths in the ‘bad realms’ or the ‘apāyās.’

Both Puñña and Apuñña Kamma Extend the Rebirth Process

3. The goal of Buddha Dhamma is to overcome rebirths in both good and bad realms. That is because, even though the births in the good realms are relatively free of suffering, the ultimate suffering associated with death is associated with all of them, too.

• Thus, even the ‘good deeds’ or ‘puñña kamma‘ are done with ignorance. 
• The Buddha taught that all rebirths among the 31 realms arise due to six root causes: (i) lobha, dosa, moha on the ‘immoral side’ lead to rebirths in the apāyās, and (ii) mundane versions of alobha, adosa, amoha on the ‘moral side’ lead to rebirths in the rest, which are ‘relatively good.’ 
• Actions, speech, and thoughts based on lobha, dosa, and moha are the worst of akusala kamma or the ten types listed in #1 above. They are also called ‘apuñña kamma‘ and/or ‘pāpa kamma.’
• Actions, speech, and thoughts based on mundane versions of alobha, adosa, and amoha are called ‘puñña kamma.‘ They are not generally called ‘akusala kamma,’ but they are NOT ‘kusala kamma‘ either.
• The mundane versions of alobha and adosa are associated with giving (dana) and cultivating compassion (metta). Moral living without harming others falls under amoha; these people generally do not have the ten types of wrong views either, i.e., they believe in the laws of kamma and the rebirth process.  
• The same person (puthujjana) can (and inevitably does, at least in the long run) engage in both ‘puñña kamma‘ and ‘apuñña kamma.‘

Only an Ariya (Noble Person) Can Engage in Kusala

4. As emphasized above, only a Noble Person (at or above the Sotāpanna Anugami) can engage in kusala kamma. Again, this refers to engaging in Vipassanā to eliminate the four types of anusaya or, equivalently, the ten types of sansāric bonds (saṁyojana). Only the elimination of anusaya/saṁyojana can stop kamma accumulation via both puñña and apuñña kamma!

• The “Akusalarāsi Sutta (SN 47.5)” explains how a puthujjana engages in akusala with a mind covered by pañca nīvaraṇa.   Here, the arising of pañca nīvaraṇa (same as the arising of avijjā) is triggered by the ‘distorted saññā‘ and thus happens with every sensory input.
• At marker 2.2, the sutta states that one engages in kusala when cultivating Satipaṭṭhāna. As I have pointed out, ‘distorted saññā‘ (and, therefore, pañca nīvaraṇa or avijjā) does not arise while the mind is in the Satipaṭṭhāna Bhūmi. I have also explained that only those at or above the Sotāpanna stage can enter the Satipaṭṭhāna Bhūmi. This step is repeated in the “Kusalarāsi Sutta (SN 47.45).”
• Therefore, only a Noble Person can stop engaging in akusala kamma by cultivating kusala and eliminating anusaya and saṁyojana.
• It should also be clear that even engaging in puñña kamma (without comprehending the Noble Truths) does not lead to Nibbāna. Only the cultivation of Satipaṭṭhāna leads to the breaking of anusaya/saṁyojana, leading to Arahanthood. However, one cannot attain the Sotāpanna stage without being born in a ‘good realm,’ and therefore, one MUST engage in puñña kamma. The Buddha emphasized that fact, too. In case one does not attain the Sotāpanna stage in this life, one must engage in puñña kamma to gain a ‘good rebirth.’

Any Type of Saṅkhāra Cannot Lead to a Magga Phala or Nibbāna

5. I went through the above systematic analysis to clarify the following critical point: A magga phala can be attained only while the mind is free of pañca nīvaraṇa (same as the arising of avijjā), and that happens for the first time when one attains the Sotāpanna stage. 

• That first experience of the Satipaṭṭhāna Bhūmi takes place when one is listening to a discourse explaining the Noble Truths/Paṭicca Samuppāda/ Tilakkhana. It can also happen when one is contemplating the Noble Truths/Paṭicca Samuppāda/ Tilakkhana that one has learned.
• I explained that process step-by-step in “Murderer to a Sotāpanna in an Hour – How Is That Possible?“
• Once attaining the Sotāpanna stage, that Sotāpanna must cultivate the four types of Satipaṭṭhāna (kāye kāyānupassanā, vedanasu venanupassana, citte cittanupassana, and dhamme dhammanupassana) to be able to enter the Satipaṭṭhāna Bhūmi at will. Then he/she can cultivate Satta Bojjhaṅga while in the Satipaṭṭhāna Bhūmi to attain higher magga phala.
• That complete process, starting as a puthujjana, is highly condensed as Ānāpānasati in the Ānāpānasati sutta. I discussed that whole process in the “Buddha Dhamma – Systematic” section.

Noble Path Cannot be Cultivated With Saṅkhāra

6. Nowhere in that process is it mentioned that one must cultivate any type of saṅkhāra. 

• In the contrary, one must eliminate all types of saṅkhāra to attain mgga phala leading to Nibbāna. 
• Many suttas state that all types of saṅkhāra are of ‘anicca nature’; see, for example, “Uppādā Sutta (AN 3.136).” The “Girimānanda Sutta (AN 10.60)” states, ‘sabbasaṅkhāresu aṭṭīyati harāyati jigucchati‘ OR ‘all types of saṅkhāra must be rejected like urine and feces.” 
• The Arahantship is reached by eliminating all types of saṅkhāra. It is called ‘saṅkhāra nirodha.’ As we know, all Paṭicca Samuppāda processes start with ‘avijjā paccayā saṅkhārā.’ 
• Nibbāna is defined as the stopping of the arising of rūpa, vedanā, saññā, saṅkhāra, viññāṇa (these must be understood as the five components of pañcupādānakkhandha: rūpa upādānakkhandha through viññāṇa upādānakkhandha; see “Rupa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood“).
• Therefore, saṅkhāra (saṅkhāra upādānakkhandha) must be fully eliminated to attain Arahanthood. Also see “Ānanda Sutta (SN 22.21).”
• With that background in mind, let us examine the “Kusalamūla Paṭicca Samuppāda” discussed in the Tipiṭaka Commentary “Vibhaṅga Pakarana.“

Kusalamūla Paṭicca Samuppāda – A Contradiction

7. A Paṭicca Samuppāda process ALWAYS extends the rebirth process. If anyone can find a sutta reference saying there is a Paṭicca Samuppāda process that leads to Nibbāna (or any magga phala), I will remove this post and apologize for my error.

• The “Paṭicca Samuppāda Vibhaṅga” in the Tipiṭaka Commentary “Vibhaṅga Pakarana” has a section “2. Kusalaniddesa” which seems to discuss a “Kusalamūla Paṭicca Samuppāda.” It has several confusing and contradictory sub-sections.
• It defines the process (@249.2) as “kusala mūla paccayā saṅkhāro” and ends with “Evametassa kevalassa dukkhakkhandhassa samudayo hoti.” Thus, it says ‘kusala mūla saṅkhāra‘ also leads to suffering.
• Several subsequent sub-sections have similar statements. 
• Then there is 2.10.4. Lokuttara kusala citta section: @marker 279.2, it describes a process via jhana that also has “kusalamūlapaccayā saṅkhāro” but leading to “Evametesaṁ dhammānaṁ samudayo hoti,” apparently referring to magga phala.
• (Then the next section is 2.11. Abyākata niddesa. This is another contradictory section that I discussed in “Avyākata Paṭicca Samuppāda – Evidence Against It.”)

8. The problem is that nowhere in the Sutta Piṭaka is there a “Kusalamūla Paṭicca Samuppāda” or a “Abyākata Paṭicca Samuppāda.” I wrote a preliminary post on the latter as well: “Avyākata Paṭicca Samuppāda – Evidence Against It.”

• Furthermore, the verse, “kusala mūla paccayā saṅkhāro,” never appears in a single sutta!
• There is no such category of saṅkhāra even mentioned in a single sutta.
• As discussed above in #6, ANY TYPE OF saṅkhāra generation ALWAYS leads to kamma accumulation. 
• Nibbāna or ‘kamma nirodha‘ is achieved by breaking anusaya or saṁyojana. That happens via engaging in Vipassanā (cultivation of Satta Bojjhaṅga) while the mind is in the Satipaṭṭhāna Bhūmi.
• Any type of saṅkhāra generation would not happen in the Satipaṭṭhāna Bhūmi. While engaging in Vipassanā, the mind engages only in dhamma vitakka/dhamma vicara. Any other types of vitakka/vicara or saṅkhāra WILL NOT arise in the Satipaṭṭhāna Bhūmi because any type of ‘distorted saññā‘ to trigger them will not arise!

References and Final Comments

9. Please feel free to comment or ask questions. 

• If there is anything in this post that needs revision, please let me know. I have recently revised the following relevant posts as well. They may have minor errors since I got them done quickly:
  Kusala/Akusala And Puñña/Apuñña Kamma | Pure Dhamma
  Ten Immoral Actions (Dasa Akusala)

  Details Of Kamma – Intention, Who Is Affected, Kamma Patha | Pure Dhamma
  What Is The Only Akusala Removed By A Sōtapanna?

• I plan to post this post as a regular post soon. Your comments will help make it better. 

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