Critical Role of Saññā in Mind Contamination

The ‘defilement-free’ kāma dhātu starting state of the mind has a ‘built-in’ kāma saññā that adds ‘enticing factors’ like colors and tastes to featureless external rūpa. That is what causes avijjā with any sensory input and rapidly contaminates the mind.

June 19, 2026

Introduction 

1. In the previous two posts (“Paṭicca Samuppāda – Starting Point to Sotāpanna Stage” and “Mind ‘Starts’ at the Kāma Dhātu Stage With Kāma Saññā“), I explained the initial steps in mind contamination. Since it is critical to understand those concepts, I will summarize the contents of the two posts and add a few extra points.

  • A mind is in an inactive ‘bhavaṅga state’ (without cittās) before receiving a sensory input. The person is alive, but the mind is not generating cittās.
  • That is analogous to a car with the engine running but the gear in neutral; the car is ‘alive’ but not moving.
  • In the same way, when a person is in deep sleep, the mind is in the bhavaṅga state and is not active, i.e., no javana cittās arises. There could be ‘weak citta vithi‘ (called ‘parittārammaṇa citta vithi‘ without potent or javana cittās; see below) running while one is in sleep. However, if one is unconscious, even such ‘weak citta vithi‘ are not generated; the mind is continuously in the citta-free bhavaṅga stage.
Bhavaṅga Injects ‘Kāma Saññā’ to ‘Kāma Dhātu’

2. This fact is important because a bhavaṅga state is unique to each realm, and only a specific set of saññā are associated with each realm, and even within a given realm. For example, the types of saññā associated with the ‘human bhavaṅga‘ are very different from those in the animal realm. Even different animal species have their own set of saññā. For example, many animal species see fewer colors than humans, while a few others see more. 

  • The variety of saññā is highest in the kāma loka, because all six senses are operative there. 
  • In the sixteen rūpa loka Brahma realms, only three sense faculties are present (sights, sounds, and memories). Thus, the variety of saññā is much smaller compared to the kāma loka.
  • In the four arupa loka Brahma realms, only the mind is operative. Thus, only one type of saññā is associated with each of those realms.
  • Even though an in-depth knowledge of the ‘bhavaṅga state’ is not necessary, the above are critical points. This is how a mind automatically gets the ‘distorted saññā‘ at the ‘dhātu stage’ in kāma, rūpa, and arupa loka.
  • Now, let us consider the arising of cittās upon receiving a sensory input.
Arising of a Citta Vithi

3. When a new sensory input comes to the mind, it comes out of the ‘bhavaṅga state.’ That is when cittās begin to arise in the mind. They come in ‘packets’ or series of  17 cittās and are called ‘citta vithi.’ Those who are into Abhidhamma can consult “Citta Vithi – Processing of Sense Inputs.”

  • The first few cittās in a new citta vithi in response to a new sensory input are in the ‘purāna kamma‘ stage.  
  • Any citta vithi proceeds to complete the 17 cittās. However, consciously-generated javana cittās (which can generate kammic energy and bring vipāka) arise only if the sensory input is ‘appealing enough’ to the mind. That is determined by the ‘kāma guṇa‘ that arises after a couple of cittās in the ‘purāna kamma‘ stage. For those ‘enticing’ sensory inputs, the mind advances to the ‘taṇhā paccayā upādāna‘ step in Paṭicca Samuppāda, thereby entering the ‘nava kamma‘ stage to generate javana cittās.
  • Most of the things that we see, hear, etc., do not register in our minds because the corresponding citta vithi do not generate javana cittās. For example, when we take a walk, we notice only a few significant things; most things we see do not register in the mind, because the corresponding citta vithi did not generate ‘javana cittās.‘ Such citta vithi are ‘parittārammaṇa citta vithi‘ mentioned in #1 above. Those are in the subconscious, i.e., they run in our minds, but we are not aware of them. They don’t get to the ‘nava kamma‘ stage.
  • If the sensory input is mind-grabbing, numerous follow-up citta vithi will run through the mind; millions of citta vithi can run in a second. Javana cittās in them will become stronger, and that is when we consciously engage in speech and physical actions. 
  • However, the first couple of cittās in the first citta vithi in response to a new sensory input play critical roles. Those are the ones that induce avijjā to the mind via the ‘built-in kāma saññā.’ Let us examine them in detail. 
Arising of the First Citta in a New Citta Vithi

4. As discussed above, when a sensory input is received by the mind, the mind comes out of the ‘bhavaṅga state,’ and a citta vithi starts (i.e., the mind becomes active).

  • The first citta of that initial citta vithi starts at the ‘kāma dhātu‘ state for a mind in the ‘kāma loka.’ That initial citta is not contaminated, but it arises with a saññā associated with the specific sensory input. For example, when tasting a food, ‘rasa saññā‘ arises; if it is a sight, ‘rūpa saññā‘ arises, etc. In those two examples, the ‘taste’ and ‘color’ experienced by the mind are due to those two types of saññā, respectively.
  • Even though the mind experiences that specific saññā, it is not defiled yet, i.e., rāga, dosa, or moha/avijjā are not associated with that first citta in the ‘kāma dhātu‘ stage.
  • In the post, “Paṭicca Samuppāda – Starting Point to Sotāpanna Stage,” I quoted the “Pabhassara Sutta (AN 1.51)” to explain that fact, i.e., a mind starts in a state free of defilements; that state is the ‘kāma dhātu‘ state for us in the ‘kāma loka.’ That is the first citta in the first citta vithi arising due to a sensory input. 
  • However, as explained, that citta arises with a built-in trigger that induces defilements in the second citta. It is the ‘kāma saññā.’ 

5. Let us consider a ‘seeing event’ where an ‘external rūpa‘ is seen. 

  • The mind receives an impression of the ‘colorless external rūpa‘ in the first citta while the mind is in the ‘dhātu stage.’ 
  • It automatically assigns ‘colors,’ and the mind registers a ‘colorful rūpa.’ Thus, the first citta arises with ‘mind-added color.’ This ‘mind-made or mind-altered rūpa‘ is the ‘rūpa‘ in the suttās, NOT the ‘external rūpa‘ without color.
  • Since the minds of Arahants or Anāgāmis have fully comprehended that the ‘color’ is an illusion (i.e., they have eliminated the ‘kāma rāga saṁyojana‘), their minds do not attach to that ‘mind-made rūpa.’ Thus, their minds will not be contaminated and will remain in the ‘dhātu stage.’ This is called ‘diṭṭhe diṭṭhamattaṁ bhavissati.’ See “‘Diṭṭhe Diṭṭhamattaṁ Bhavissati’ – Connection to Saññā.”
  • The minds of all others are ‘fooled by that ‘color saññā‘ and the second citta in the series becomes defiled.
Arising of the Second Citta in a New Citta Vithi

6. That trigger in the first citta automatically generates avijjā (ignorance) in the second citta in the citta vithi. That leads to attachment to the sensory input, and the mind automatically generates ‘kāma saṅkappa‘ (a weak form of saṅkhāra), which moves the mind to the ‘kāma bhava‘ with that second citta.

  • That first step in mind contamination is called the ‘bahiddha state.’  Now the rūpa is still the ‘mind-made rūpa,’ the cakkhu indriya remains still undefiled, but the viññāṇa (cakkhu viññāṇa) is at the slightly defiled ‘bahiddha viññāṇa‘ stage.
  • Another step of mind contamination occurs during the arising of the second citta. More ‘kāma saṅkappa‘ arises to turn the ‘cakkhu indriya‘ to ‘cakkhu āyatana‘ (or ‘cakkhāyatana‘), and that further defiles the viññāṇa to a more defiled ‘ajjhatta viññāṇa‘ stage. This is called the ‘ajjhatta state’ of the mind.
  • Thus, both the ‘bahiddha state’ and the ‘ajjhatta state’ arise within that second citta. Now the mind is in the fully developed cakkhu viññāṇa stage.
  • By the way, these ajjhatta and bahiddha categories are two of the eleven types associated with each of the five components of the pañcupādānakkhandha. See “Khandha Sutta (SN 22.48).” They are also the same as those mentioned in the “Mahāsatipaṭṭhāna Sutta (DN 22)“: ‘Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,..’
Many Suttās Start Discussion Starting at This Stage

7. The mind is now in the fully-developed ‘cakkhu viññāṇa’ stage. The above-discussed last step (the second citta) is indicated by the verse “cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṁ”  in many suttās.

  • In some suttās, the process of mind contamination is described starting from that stage. See, for example, “Chachakka Sutta (MN 148).” Such suttās do not explain how cakkhu viññāṇa arises in the verse, ‘cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṁ.’ Thus, many people do not realize cakkhu means cakkhāyatana, and the rūpa is the ‘mind-made rūpa.‘ That ‘missing initial part’ is what we discussed above.
  • I discussed that sutta in “Chachakka Sutta – Six Types of Vipāka Viññāna.” At the time I initially wrote it, I was also unaware of the ‘initial mind contamination’ beginning at the ‘kāma dhātu‘ stage. Even Waharaka Thero had not discussed the ‘purāna kamma‘ stage starting at ‘kāma dhātu.’ I have since updated that post.
  • Waharaka Thero had not realized the critical role of ‘kāma saññā.’ This is why some of my early posts may need updates. I have not been able to update all of them. I will be doing that whenever I get time. My priority is to teach the impact of ‘kāma saññā‘ on mind contamination. That makes it easier to see the ‘worthlessness’ of pursuing sensory pleasures. There are no colorful, tasteful things in the world. We are chasing only ‘mind-made pleasures.’
  • Anything that fools us cannot lead to good outcomes, even if they may provide temporary happiness. However, humans do chase such things. That is why they waste time watching movies, magic shows, and playing video games. But I hope at least some will benefit by understanding the critical role of ‘kāma saññā.’
Rest of Mind Contamination Steps 

8. Once the mind gets to the ‘ajjhatta state,’ it undergoes further contamination in several more steps. Those steps are outlined in “Purāna and Nava Kamma – Sequence of Kamma Generation.”

Simple Example

9. Let us consider a specific example to clarify the concepts discussed up to now. Consider looking at a ‘red apple.’

  • That apple is not red; i.e., the ‘external rūpa‘ (the apple sitting on a table) has no color. That is extremely hard for most people to believe, but it has been recently (within the past 30 years or so) confirmed by modern science. See “The Illusion of Perception (Saññā) – It Is Scientific Consensus.”
  • An impression of that ‘colorless apple’ is generated in the brain, and that correct impression is received by the mind in the ‘kāma dhātu‘ stage.
  • First Citta: However, based on the ‘kāma saññā‘ that arises in anyone born a human (i.e., anyone with the ‘human bhavaṅga), the mind generates its own version of that colorless apple. It makes the apple be experienced as having ‘red color.’ Thus, the ‘redness’ of the apple was introduced by the mind, based on the ‘kāma saññā‘ that arises automatically in anyone born a human.
  • However, even though the mind does not see the ‘true version of the rūpa (the apple),’ it has not yet been defiled or contaminated. The mind is still in the ‘kāma dhātu‘ stage with the first citta in the citta vithi.

10. Defilements (rāga, dosa, moha) will arise in the mind only if it is ‘fooled by that mind-made rūpa,’ i.e., if the mind has not fully understood (jānato/passato; see “‘Jānato Passato’ and Ājāniya – Critical Words to Remember“) that the ‘redness’ in the apple is an illusion.

  • That decision is made automatically based on only one factor: kāma rāga saṁyojana (same as kāma rāga anusaya).
  • Both Arahants and Anāgāmis have eliminated it from their minds. Thus, their minds are not fooled by the ‘mind-pleasing red color’ of the apple. Therefore, their mind will not be contaminated and will stay in the ‘kāma dhātu‘ stage without any defilements arising.
  • Second Citta: On the other hand, the minds of those who still have the kāma rāga saṁyojana intact will automatically generate ‘kāma rāga‘ for the apple (saṅkappa rāga), and their minds will move to ‘kāma bhava‘ (or ‘kāma loka‘). That includes not only puthujjana, but also Sotāpannās and Sakadāgāmis.
  • There are further steps of mind contamination once the mind enters the ‘kāma loka.’ I have briefly discussed them in several posts. It is not critical to understand all of those steps in detail. But it is informative to understand the following. That further ‘mind contamination’ is vastly reduced for the Sotāpannās and Sakadāgāmis because they have eliminated the three diṭṭhi saṁyojana (sakkāya diṭṭhi, vicikicchā, silabbata parāmāsa). Thus, their minds will automatically prevent them from engaging in the worst types of kamma, ‘apāyagāmi kamma,‘ that can lead to rebirths in the apāyās. They have yoniso manasikāra, which helped them to eliminate the three diṭṭhi saṁyojana.

11. It is not easy to eliminate the kāma rāga saṁyojana (i.e., to overcome that ‘kāma saññā‘), but the first step is to see the truth of that revelation. One becomes a Sotāpanna only by ‘seeing with wisdom’ the truth of that. Even after that, it takes a concerted effort to overcome that ‘kāma saññā.’ Even a Sotāpanna or a Sakadagami will still crave sensory pleasures.

  • That ‘kāma saññā‘ is what gives rise to abhijjā and domanassa; the base level of mental contamination that leads to many stronger defilements, such as lobha, issa, macchariya, anger, etc. A Sotāpanna must cultivate Satipaṭṭhāna to eliminate abhijjā and domanassa. See “Kāye Kāyānupassanā – Details in Satipaṭṭhāna.”
Connection Between Paṭicca Samuppāda and pañcupādānakkhandha

12. Both processes are initiated with the mind receiving a sensory input. Specifically, a sight, sound, taste, smell, touch, or a memory must come to the mind to ‘activate the mind.’

  • The above information allows us to understand the basic features of the Paṭicca Samuppāda process and the equivalent pañcupādānakkhandha process.
  • When the mind is not processing a sensory input, it is in the ‘natural bhavaṅga state’ that one was born with.  At that time, no cittās arise, and the mind is not accumulating any kamma. Of course, any anariya (in kāma, rūpa, or arupa loka) would still have all ten saṁyojana intact. For the mind to come out of the ‘natural bhavaṅga state’, a sensory input must activate the kāma rāga saṁyojana, rūpa rāga saṁyojana, or the arupa rāga saṁyojana in the corresponding three lokās. Then, the corresponding types of ‘distorted saññā‘ will automatically trigger avijjā in their minds, thereby activating the Paṭicca Samuppāda process (the same as initiating the pañcupādānakkhandha process).
Paṭicca Samuppāda Approach

13. The avijjā triggered in the mind by the ‘kāma saññā‘ leads to automatic saṅkhāra generation. That is how a Paṭicca Samuppāda process starts with any sensory input.

  • Some people may think that the mind of a puthujjana would automatically act with avijjā. However, that is not the case.
  • Any term in Paṭicca Samuppāda REQUIRES a preceding condition to be met to activate. The “Paccaya Sutta (SN 12.20)” explicitly states that avijjā is also ‘conditioned,’ i.e., it arises based on a condition. However, that condition (‘kāma saññā‘) is not stated in that sutta; it is explained in many other suttās that I have discussed.
  • I discussed this issue and the Paccaya Sutta in “What Does ‘Paccayā’ Mean in Paṭicca Samuppāda?“
  • Now it should be clear how Paṭicca Samuppāda is initiated by a sensory input.
  • I discussed the steps of mind contamination in Paṭicca Samuppāda, starting with the ‘kāma saññā,’ in the recent post, “Paṭicca Samuppāda – Starting Point to Sotāpanna Stage.”  That post also clarifies the standard abbreviations used in Paṭicca Samuppāda. For example, vedanā in Paṭicca Samuppāda means ‘samphassa-jā-vedanā.’ 
Pañcupādānakkhandha Approach

14. Pañcupādānakkhandha is the ‘five grasping aggregates’ as translated in many translations. We will keep using the Pāli term, as with many Pāli terms. 

  • Rūpa, vedanā, saññā, saṅkhāra, and viññāṇa are commonly referred to as the “five aggregates” or pañcakkhandha. However, almost all the suttās discuss them as pañcupādānakkhandha. Only one sutta in the Tiptaka even mentions pañcakkhandha. It is the “Khandha Sutta (SN 22.48)” mentioned in #6 above.
  • However, all the suttās refer to the components of pañcupādānakkhandha as rūpa, vedanā, saññā, saṅkhāra, and viññāṇa. It must be understood that they refer to rūpaupādānakkhandha through viññāṇaupādānakkhandha.
  • I explained that in the post “Rūpa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood.” Also see “Pañcupādānakkhandha Generation – Complete Sequence.”
  • From the above discussion, it must also be clear that rūpa or rūpaupādānakkhandha refers to the ‘mind-made rūpa‘ and not the ‘external rūpa.’ If we truly experience the featureless external rūpās, our minds will not attach to them!

15. Any pañcupādānakkhandha process also starts with the mind receiving a rūpa via one of the six senses. 

  • Even though it starts with a single rūpa, other sensory faculties will get involved as many citta vithi arise. Thus, it expands to the rūpaupādānakkhandha.
  • Saññā also starts with a single saññā, but expands to saññāupādānakkhandha as other sense faculties get involved, especially in the ‘nava kamma‘ stage. 
  • That ‘expansion’ holds true for the other three upādānakkhandha as well. That is how the sensory event is described by the pañcupādānakkhandha process.

Thus, we can understand a sensory event with either Paṭicca Samuppāda or pañcupādānakkhandha. They are equivalent.  

‘Mind-Made Rūpa‘ Is the Root Cause!

16. From the above summary, it should be clear that the key to figuring out the ‘issue of suffering’ is to ‘see that all our defiled thoughts and our defiled speech and actions are based solely based on attachment to ‘mind-pleasing things’ that seem to exist in the world.

  • The reality is that such ‘mind-pleasing things’ do not exist in the world. 
  • Of course, things exist in the world, but they do not have ANY mind-pleasing aspects: there are no colors, sounds, tastes, smells, touches that actually have such ‘mind-pleasing properties.’ 
  • These ideas are embedded in ‘yoniso manasikāra‘, the essential requirement to attain the Sotāpanna stage. We will discuss that in the next post.
How Did Our Minds Get Trapped by Ten Saṁyojana?

17. As we saw above, the ‘kāma saññā‘ can generate avijjā in the mind and initiate Paṭicca Samuppāda or Pañcupādānakkhandha processes ONLY IF the ‘kāma rāga saṁyojana‘ is intact.

  • When and how the mind became covered by the ‘kāma rāga saṁyojana‘ or any of the ten saṁyojana is unknown. The Buddha stated that in the “Āpaṇa Sutta (SN 48.50).”
  • Upon attaining Buddhahood, the Buddha spent several days looking back at previous lives. He could go through that process faster than anyone else. Still, he could not see a ‘beginning’ to the rebirth process. That means the minds of all sentient beings have been attached to the rebirth process through the ten saṁyojana since ‘beginningless time.’
  • Thus, we should not spend time contemplating such ‘unthinkable issues.’ All we need to do is to understand Buddha’s teachings on how the mind becomes defiled at a given moment. It is possible to stop that process even within a short time. Venerable Bāhiya went from a puthujjana to an Arahant within an hour of meeting the Buddha. Angulimāla went from a murderer to a Sotāpanna within an hour of meeting the Buddha. 
  • All we need to do is to fully comprehend the ‘mind contamination process.’ That understanding itself (Sammā Diṭṭhi) leads to the Sotāpanna stage. That understanding is embedded in ‘yoniso manasikāra,‘ which a Sotāpanna will never lose.
Overall Mind Contamination Process

18. It could be helpful to consult the following chart, which is from “Purāna and Nava Kamma – Sequence of Kamma Generation,” that summarizes the overall sequence.

Download/Print: “Purana and Nava Kamma -2-revision 4“

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