Kusalamūla Paṭicca Samuppāda – Evidence Against It

Kusalamūla Paṭicca Samuppāda is discussed only in the “Paṭicca Samuppāda Vibhaṅga” in the Tipiṭaka Commentary “Vibhaṅga Pakarana.” Such a version of Paṭicca Samuppāda is not even mentioned in the Sutta Piṭaka. A Paṭicca Samuppāda process always leads to the creation or perpetuation of a worldly entity, not to Nibbāna. This post also highlights the critical concept of ‘distorted/viparīta saññā‘ in kamma accumulation.

August 15, 2026

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). See “Ten Immoral Actions (Dasa Akusala).“
Then the sutta says kusala means abstaining (not engaging in) any of those ten akusala kamma. The Pāli word ‘veramaṇī‘ means to avoid even thinking about, helping others with any of them, etc.
There are other suttās that discuss the fact that those ten 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.‘ We discuss how to engage in ‘kusala’ below.

Kusala Is Not the Same as Puñña Kamma

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

To understand why they are different, one must first understand ‘puñña kamma‘ and ‘apuñña kamma.’ A puthujjana engages in both ‘puñña kamma‘ and ‘apuñña kamma.’
It is clear that dasa akusala (listed in #1 above) are apuñña kamma. They are done based on lobha, dosa, or moha.
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. Both must stop to attain a magga phala, as explained below.
The mundane versions of alobha and adosa are associated with giving (dāna) and cultivating compassion (mettā). 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. Ten types of puñña kamma are listed in #2 of “Kusala/Akusala and Puñña/Apuñña Kamma.”

Both Puñña and Apuñña Kamma Extend the Rebirth Process

3. ‘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.’

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. Furthermore, any living being spends most of the rebirth journey in the apāyās, not in ‘good realms’; see #2 of “Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna).”
Thus, even the ‘good deeds’ or ‘puñña kamma‘ are done with ignorance. Yet a puthujjana must cultivate them for the reasons discussed at the end of #6 below.
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.’ (Note: Magga phala can be attained only with lokuttara versions of alobha, adosa, amoha, i.e., based on the comprehension of anicca, dukkha, and anatta nature as discussed below.)
Actions, speech, and thoughts based on lobha, dosa, and moha are the worst of akusala kamma, the ten types listed in #1 above. They are also called ‘apuñña kamma‘ and/or ‘pāpa kamma.’
Details in “Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna).”

Kamma Accumulation Cannot Be Stopped With Willpower

4. This is the crucial difference between Buddha’s teachings and other teachings (mostly Hinduism and Jainism) that also are based on kamma/kamma vipāka. This is also why ancient yogis like Ālāra Kālāma failed to stop future suffering even while successfully cultivating jhānās.

Any person (puthujjana) will inevitably engage in both ‘puñña kamma‘ and ‘apuñña kamma.‘
Abstaining from apuñña kamma cannot be enforced by willpower, mainly because none of the sansāric bonds (ten saṁyojana) or the hidden defilements (e.g., four types of anusaya) can be eliminated without comprehending the Four Noble Truths.
That requires understanding the ‘Buddha’s worldview’ (unfruitfulness/dangers of attaching to worldly ‘pleasures’ OR not comprehending the ‘illusion of worldly pleasures’). That first step happens at the Sotāpanna stage.
‘Kammakhaya‘ or ‘kamma nirodha‘ can be possible only by stopping the automatic ‘purāna kamma‘ stage. That is the same as stopping the initiation of any Paṭicca Samuppāda process. We discuss that below.
It is not possible by willfully stopping the ‘nava kamma‘ stage, as those ancient yogis tried to do. Also see “Kamma Nirodha – How Does It Happen?”

Saṅkhāra Generation (Puñña and Apuñña Kamma Generation) Triggered by “Distorted Saññā‘

5. All Paṭicca Samuppāda processes start with ‘avijjā paccayā saṅkhāra.’ A triggering mechanism generates avijjā with ANY sensory input. Furthermore, any ‘puñña kamma‘ or an ‘apuñña kamma‘ occurs via a Paṭicca Samuppāda process.

Understanding that (i.e., the initiation of a puñña or an apuñña kamma with avijjā) requires comprehending the ‘initial kamma accumulation’ in the ‘purāna kamma‘ stage (which only a Buddha can discover).
It clarifies how avijjā is triggered by the ‘distorted saññā,‘ which for us in the kāma loka are various types of kāma saññā. This is a deeper topic. See, for example, “Purāna and Nava Kamma – Sequence of Kamma Generation .”
Then, it would take a Sotāpanna seven further steps to complete the Noble Eightfold Path, become totally free of all ten saṁyojana, and attain Arahanthood. That is how one engages in kusala to totally stop akusala kamma.

Only an Ariya (Noble Person) Can Engage in Kusala

6. As emphasized above, only a Noble Person (at or above the Sotāpanna Anugāmi) 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 saṁyojana (sansāric bonds). Only by eliminating anusaya/saṁyojana can one stop automatic kamma accumulation in the ‘purāna kamma‘ stage.

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‘ (or 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 and cultivate kusala.
It should also be clear that even engaging in puñña kamma does not lead to Nibbāna; only cultivating Satipaṭṭhāna leads to the breaking of anusaya/saṁyojana and, ultimately, 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. One must engage in puñña kamma to gain a ‘good rebirth’ in case one does not attain the Sotāpanna stage in this life.

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

7. 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 happens when one listens 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 the step-by-step process of how a mind enters the Satipaṭṭhāna Bhūmi for the first time in “Murderer to a Sotapanna in an Hour – How Is That Possible?“
Once attaining the Sotāpanna stage, that Sotāpanna must cultivate the four types of Satipaṭṭhāna (kāye kāyānupassanā, vedanāsu vedanānupassanā, citte cittānupassanā, and dhamme dhammānupassanā) 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. See “Ānāpānasati Sutta – Complete Overview.” I discussed that whole process in the “Buddha Dhamma – Systematic” section.

Noble Path Cannot be Cultivated With Saṅkhāra

8. Nowhere in the process discussed above is it mentioned that one must cultivate any type of saṅkhāra to attain Nibbāna.

In the contrary, one must eliminate all types of saṅkhāra to attain mgga phala leading to Nibbāna.
Many suttās 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.”
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

9. A Paṭicca Samuppāda process ALWAYS extends the rebirth process. If anyone can find a sutta reference saying a Paṭicca Samuppāda process 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 other sub-sections have similar statements.
Then there is 2.10.4. Lokuttara kusala citta section: @marker 279.2, it describes a process via jhāna that also has “kusalamūla paccayā saṅkhāro” but leads 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 briefly discussed in “Avyākata Paṭicca Samuppāda – Evidence Against It.”)

10. The problem is that nowhere in the Sutta Piṭaka is there a “Kusalamūla Paṭicca Samuppāda” or an “Abyākata Paṭicca Samuppāda.”

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.

Stopping Kamma Accumulation Happens via Eliminating Anusaya/Saṁyojana

11. As discussed above in #8, 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 vicāra. Any other types of vitakka/vicāra or saṅkhāra WILL NOT arise in the Satipaṭṭhāna Bhūmi because any type of ‘distorted saññā‘ to trigger them will not arise!

Misconceptions About Satipaṭṭhāna

12. Once the mind is in the Satipaṭṭhāna Bhūmi, one engages in genuine Vipassanā, which is the cultivation of Satta Bojjhaṅga, leading to higher magga phala ending at Arahantship.

While the mind is in the Satipaṭṭhāna Bhūmi, one would not think about specific external sensory inputs.
Many people erroneously assume that engaging in Vipassanā means analyzing specific sensory events one encounters. Here, there are two aspects to clearly separate:

Before getting to the Sotāpanna stage, one must realize that ALL sensory events are ‘mind-made’; see below. That enables one to ‘see with wisdom’ that all ‘sensory pleasures’ are mind-made. That is when one starts on the Noble Eightfold Path with that ‘correct vision’ or lokottara version of Sammā Ditthi.
Then, that Sotāpanna must cultivate the other seven steps in the Noble Eightfold Path. That can be done only when the mind is in the Satipaṭṭhāna Bhūmi. Thus, a Sotāpanna must first cultivate Satipaṭṭhāna to enter the Satipaṭṭhāna Bhūmi at will. Many people waste time trying to cultivate Satipaṭṭhāna before attaining the Sotāpanna stage!

Cultivating Satipaṭṭhāna

13. From the above discussion, it should be clear that only a Sotāpanna (or one with higher magga phala) can cultivate Satipaṭṭhāna. Also see “Sotāpanna Stage – Essential and Unnecessary Concepts.”

While in the Satipaṭṭhāna Bhūmi (free of ‘distorted saññā’ and thus free of avijjā), a Sotāpanna would only examine the steps in Paṭicca Samuppāda or anicca, dukkha, anatta, or the Four Noble Truths.
One would not analyze specific sensory events one has experienced while in the Satipaṭṭhāna Bhūmi.
Furthermore, no new sensory experiences arise while the mind is in Satipaṭṭhāna Bhūmi, because Paticca Samuppada processes cannot be initiated there.
In other words, one would only contemplate the relevant Dhamma concepts. For example, one can examine the steps in Paticca Samuppada, triggered by the ‘distorted saññā‘ (various types of kāma saññā in our kāma loka; a ‘rupa loka Brahma‘ would contemplate the role of types of saññā that arise in the rupa loka).

Saṅkhāra Generation Must be Stopped, Not Cultivated

14. Therefore, magga phala leading to Nibbāna cannot be attained via cultivating any type of Paṭicca Samuppāda. Saṅkhāra generation must be stopped, not cultivated.

That process of stopping saṅkhāra generation is the Noble Eightfold Path.
The first step in the Noble Eightfold Path only requires grasping the Buddha’s worldview that all sensory pleasures are mind-made. That leads to the Sotāpanna stage.
Then, that Sotāpanna must cultivate Satipaṭṭhāna to enter the Satipaṭṭhāna Bhūmi at will, by bypassing the ‘distorted saññā.’ Thus, the critical point here is that the Satipaṭṭhāna Bhūmi is free of the ‘distorted saññā,‘ and one can cultivate the remaining seven steps leading to the Arahant stage without avijja (or panca nivarana) arising in the mind.
I am repeating these points because they are in foundation of Buddha’s teachings, per my understanding.

Conclusions on “Kusalamūla Paṭicca Samuppāda“

15. As discussed above in #9 and #10, the “Paṭicca Samuppāda Vibhaṅga” in the Tipiṭaka Commentary “Vibhaṅga Pakarana” has two sections, which, in my opinion, contradict the Buddha’s teachings in the Sutta Piṭaka.

Those sections may have been added later.
Various stages of Nibbāna are reached via the process summarized in #11 and #12 above, and that does not involve a Paṭicca Samuppāda process. The Ānāpānasati Sutta lays out a blueprint for that process through cultivating Ānāpānasati, Satipaṭṭhāna, and Satta Bojjhaṅga in that order. It is also explained in many sections of the Sutta Piṭaka. See “Ānāpānasati Sutta – Complete Overview.”
Therefore, what happens in the Satipaṭṭhāna Bhūmi is not a Paṭicca Samuppāda process. A Paṭicca Samuppāda process ALWAYS generates new kamma, starting at the ‘purāna kamma’ stage. The goal of the practice is to stop Paṭicca Samuppāda (orpañcupādānakkhandha) processes from starting.
In fact, it is a contradiction to even say that a Paṭicca Samuppāda process can lead to Nibbāna. The Buddha clearly explained that a Paṭicca Samuppāda process is the same as the generation of pañcupādānakkhandha. Both processes cannot be initiated for an Arahant; i.e., Arahantship is attained by nullifying Paṭicca Samuppāda.

Yoniso Mansikāra – Connection to “Distorted Saññā‘

16. The ‘illusion of worldly pleasures’ is built into all living beings via the ‘distorted saññā.’ Attaining the Sotāpanna stage requires two conditions: (i) seeing the truth of that statement, and (ii) understanding how the ‘distorted saññā‘ arises via Paṭicca Samuppāda.

Modern science has recently discovered the truth of statement (i) above: “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.”
However, most scientists attribute the ‘illusion of worldly pleasures’ to the wrong cause. They believe that ‘distorted saññā‘ arises in the brain and attribute it to Darwin’s theory of evolution.’
The Buddha taught that ‘distorted saññā‘ arises through Paṭicca Samuppāda, which is a mental process. Understanding the ‘origin of attachment’ is ‘yoniso manasikāra‘ and is the basic requirement for the Sotāpanna stage: “Yoniso Manasikāra – Connection to Saññā.”
The goal of the Buddha Dhamma is to fully cleanse the mind, leading to its release from the rebirth process. This process has eight steps: the Noble Eightfold Path. One can begin this process by attaining the first step, Sammā Ditthi, which is essentially the establishment of ‘yoniso manasikāra.‘
A Sotāpanna must then cultivate Satipaṭṭhāna to attain higher magga phala, leading to the ‘full release’ at the Arahant stage. I have summarized this process in in the “Buddha Dhamma – Systematic” section.

Yoniso Mansikāra Enables a Sotāpanna to Cultivate Satipaṭṭhāna

17. Whoever wrote those sections in “Paṭicca Samuppāda Vibhaṅga“ did not understand how a Paṭicca Samuppāda process is initiated at the ‘purāna kamma‘ stage, triggered by the ‘distorted saññā’.

The complete kamma generation sequence, including the ‘purāna kamma‘ (NOT ‘old kamma‘ but ‘initial kamma‘) stage, has been hidden for many hundreds of years. Understanding it is necessary to gain yoniso manasikāra and the Sotāpanna stage, and to subsequently cultivate Satipaṭṭhāna.
The evolution of my thought process in uncovering the critical concepts outlined in this post is outlined in the “Buddha Dhamma” section.
That complete kamma accumulation process is outlined in “Purāna and Nava Kamma – Sequence of Kamma Generation.”

18. The recent post, “Murderer to a Sotāpanna in an Hour – How Is That Possible?“, outlines the process that leads to overcoming the ‘distorted saññā‘ and reaching the Satipaṭṭhāna Bhūmi.

Those steps occur automatically when a puthujjana attains the Sotāpanna stage. Once the Sotāpanna phala is attained, the mind comes off of the Satipaṭṭhāna Bhūmi. Then that Sotāpanna must cultivate Satipaṭṭhāna Bhāvanā (outlined in the Mahāsatipaṭṭhāna Sutta) to be able to enter the Satipaṭṭhāna Bhūmi at will and to attain higher magga phala.
The following figure from that post may help you get a basic idea of how a mind enters the Satipaṭṭhāna Bhūmi. Once the process is complete, no mind contamination in (D) while the mind is in the Satipaṭṭhāna Bhūmi. No Paṭicca Samuppāda process can even be initiated there; ‘kammakhaya‘ of ‘cultivating kusala‘ can be done only there:

Final Comments

18. Please feel free to comment or ask questions.

If anything in this post (including the linked posts) needs revision, please let me know in the forum link below. I may have made unintended mistakes.
It took me over three years to fully investigate the concept of ‘distorted saññā‘ and its connection to the initiation of kamma generation in the ‘purāna kamma‘ stage before writing this post, because I wanted to be absolutely certain.
I am open to changing my mind if anyone can provide evidence from the Sutta Piṭaka to contradict anything I wrote above. Please comment in the forum on this thread: “Contradictions in Paṭicca Samuppāda Vibhaṅga.”