Thank you, Lal and Seng Kiat for your explanations.
I have read ‘Citta, Manō, Viññāna – Stages of a Thought’, as recommended by Seng Kiat.
Under point #8, it is written: ‘…It starts with the citta stage, which is the purest stage for a given person (it has only the seven universal cētasika, or mental factors). However, that is still inherently contaminated because the universal cētasika of saññā is already contaminated due to one’s avijjā. …That first citta stage is “pure” or “pabhassara” only for an Arahant.
Thus I think I understand that the pabhassara citta of an Arahant is not of anicca or dukkha nature, since it is not an abhisankhara and will not bring about future suffering-filled rebirths. Please correct me if I am wrong in this view.
I also notice something curious. In the pavutti PS or uppati PS, avijja, sankhara, vinnana, namarupa, salayatana, phassa paccaya each other in forward or reverse order. Could it be even more complex than that?
For example, phassa could occur first, when we see our mother at the first citta stage. Then sanna may take place at the mano and manasam stages, as we identify the sight object as a woman who is our mother.
Afterwards, namarupa could occur at the hadayam and pandaram stages, as we get attached to the object we perceive as our mother, and bring in our hopes and expectations for the future with her.
Then salayatana could occur at the mano manayatanam and mana indriyam stages as the mano indriya becomes an ayatana to that person, becoming receptive to further feelings of attachment.
Finally vinnana of course happens at the vinnana and vinnanakkhandha stages. Thus the order would seem to be like this instead: phassa paccaya namarupa, namarupa paccaya salayatana, salayatana paccaya vinnana. Am I right to think that this is another possible version of PS?
Thank you very much in advance for your answers to my questions!