CHAPTER 8
PATICCASAMUPPADA is revolving all the time. With the exception of the period of sleep (when Bhavanha Citta prevails) whether one is faced with an agreeable object of disagreeable object, it revolves sometimes with Dosa (hatred), sometimes with Lobha (craving) and sometimes with Moha (delusion).
When Paticcasamuppada revolves with Dosa, Lobha and Moha there arises Akusala Citta and one is said to be engaged in Apunnabhi Sankhara. When one is enjoying oneself with pleasurable surroundings such as in company of one's sons and daughters and wife and one's possession and business, the Paticcasamuppada is revolving with Lobha. Sometimes one falls into adverse conditions such as business failures and disobedience of one's sons and daughters, then Paticcasamuppada is revolving with Dosa. When unconsciously or unknowingly one commits wrongful actions, this is called revolution of Paticcasamuppada with Moha.
Kusala Sankhara or Punnabhi Sankhara. When meritorious deeds are done with the hope of attaining a higher abode in the next existence, this is called Vitta Kusala (meritorious deeds which will make rounds in Samsara). Any meritorious deeds done without having knowledge of Dukkha Sacca or done with a view to attaining some reward is Punnabhi Sankhara.
"Avidva Bhikkhave Avijjagato Punnabhisankharampi Abhisankhararait. Apunnabhi Sankharampi Abhisankharoti. Ananjabhi sankharampi Abhisanknaroti. Yatoca kho Bhikkhave Bhikkhuno Avijja Pahina Vijja Uppanna. So Avijja Viraga Vijjupppada Neva Punnabhi Sankharam Abhisankharoti ."(Samyutta Nikaya Nikaya)
"O monks!", the Buddha said, "he who is devoid of wisdom and replete with Avijja (Ignorance) commits Punnabhi Sankhara (meritorious deeds) Apunnabhi Sankhara (demeritorious deeds) and Ananjabhi Sankhara (Samatha meditation is order to attain higher plan of Brahmakola)" "O monks!" in the Bhikkhu Avijja has been abandoned and Vijja has arisen: he being free from Avijja and having Vijja arisen, never commits Punnabhi Sankhara.
So according to the above statement, he who is devoid of Avijja free from Avijja and abandons Avijja must be none other than an Arahat. Such an Arahat does not commit Punnabhi Sankhara nor is he required to do so, and when he does, this is simply an act without attendant implications or result (Kiriya). [Kiriya means just an act or deed without any attendant Lobha (greed), Dosa (hatred) or Moha (delusion) as such, such acts or deeds are incapable or producing Kammic force].
Regarding Sotapana, Sagadagami and Anagami, they must do Dana (alms giving) and Sila (moral precepts) more than ever. Therefore it naturally follows that Puthujjana (ordinary worldlings) should give more prominence in alms giving and moral precepts, however it must be borne in mind that Dana and Tanha must not be mixed; Dana and Ditthi must not be mixed; and let it not be dominated by Avijja. If the question is put as to whether Dana is Kusala or Akusala, the answer must be that Dana is Kusala. The volitional intention to give alms not doubt Kusala. Lust for attaining a higher plane in the next existence is Tanha, so it is Akusala. Therefore it is a mixture of Kusala and Akusala. For instance, if I do alms giving so that I may reap the benefit in the next existence, my action s dominated by Ditthi which is Akusala, therefore do not let Dana be confused with Tanha and Ditthi, allowing Avijja to dominate. If there is lack of intelligence and knowledge of the proper alms giving or if one is lacking ability to understand and choose the correct resulting benefit this Dana will become Vatta Dana or Punnabhi Sankhara and result in the revolving process of Samsara.
Therefore it should be noted that it is not the Dana that will prolong the process of Samasara but it is the lack of proper understanding to have the right and correct attitude when Dana is done so that it will become Vivatta Dana.
CHAPTER 8