A Mind 'Starts' At An Almost Pure (Pabhassara) State

A mind ‘starts’ in an almost pure (pabhassara) state with sensory input. It is forced to become defiled/contaminated through ‘distorted saññā‘ (any type of ‘kāma saññā‘ for us in the kāma loka), which arises automatically in that initial ‘citta‘ state.

August 22, 2026

Every Citta Starts at an Almost Pure (Pabhassara) State

1. Here, ‘citta‘ refers to the starting point in a ‘thought process’ that is initiated by a sensory input. Then, it is defiled in two stages: mano and viññāṇa. This is summarized in the “Assutavā Sutta (SN 12.61).” I did not include the English translation at Sutta Central because it may give the wrong impression. I will discuss it in an upcoming post.

Essentially, it says the mind starts in a defilement-free citta state (‘pabhassara citta‘) and becomes contaminated in two major steps into mano and viññāṇa; both happen in the early ‘purāna kamma‘ stage. Critical Point: these steps are unknown to a puthujjana; they experience only the final viññāṇa state after it has already gone through the first two steps and gets to the ‘nava kamma‘ stage; see “Purāna and Nava Kamma – Sequence of Kamma Generation.”
We can start with four short suttās. The first two suttās are #49 and #50 in “5. Paṇihitaacchavagga” of the Anguttara Nikāya.
The first sutta (#49) states: “Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan‘ ti.”
The second sutta (#50) states: “Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi vippamuttan ‘ti.”
Let us first figure out the first (common) part. It says a citta is pure (pabhassara), i.e., when first arising, a mind is pure and is devoid of defilements of rāga, dosa, or moha.

What Is a Pabhassara Citta? – It Is a Defilement-Free Mind

2. The Buddha taught that the “natural state of mind” is free of defilements of rāga, dosa, and moha. Such a mind can not generate ‘kammic energy.’ A citta must become defiled to generate the ‘kammic energy’ to sustain the cycle of rebirth.

The word comes from three sounds at the root: ‘pa’ means repeatedly, ‘bha’ is related to ‘bhava,’ and ‘sara’ or ‘chara’ means “to engage/participate” (“සැරිසැරීම” in Sinhala). Thus, a ‘pabhasara citta’ with only one ‘s‘ in the word (NOT pabhassara) is a contaminated citta that will lead to the saṁsāric journey or the rebirth process.
The opposite of ‘pabha sara‘ is ‘pabha assara,’ where ‘assara’ means ‘not take part in.’ It rhymes with ‘pabhassara‘ with two s‘s.
Thus, a ‘pabhassara citta‘ cannot sustain the rebirth process by accumulating kammic energy.

It Is Forced to Defile/Contaminate by an Introduced (āgantuka) Trigger

3. However, unfortunately, there is a ‘built-in’ mechanism (‘kāma saññā‘ for us in the kāma loka) to induce the mind to immediately become defiled in two major steps: mano and viññāṇa. That ‘initial pabhassara citta‘ arises with ‘kāma saññā‘ for anyone born human (or in kāma loka).

A mind would not automatically attach to the ‘kāma saññā‘ at the citta stage and would not be defiled to the mano and viññāṇa stages if it has eliminated all ten bonds to the rebirth process (saṁyojana).
Thus, the mind of an Arahant would not contaminate to the mano or viññāṇa stages, even though the ‘kāma saññā‘ arises for them in their daily lives.

It Is Possible to ‘Recover’ the ‘Pabhassara Citta‘

4. It is possible for a puthujjana to bring a contaminated mind (viññāṇa) back to the ‘pabhassara citta state’ (and free of the ‘kāma saññā‘) by comprehending Buddha’s teachings. That happens for the first time when a puthujjana attains the Sotāpanna stage. As we have seen in previous posts, that ‘kāma-saññā-free’ mind is realized in the Satipaṭṭhāna Bhūmi. See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”

Unless one has brought the mind to the Satipaṭṭhāna Bhūmi, any citta that is born (upon receiving a sensory input) will be born with the kāma saññā, which automatically triggers avijjā, and thereby initiates a Paticca Samuppada process starting with ‘avijjā paccayā saṅkhāra.’
That forces the mind into the ‘purāna kamma‘ (‘initial kamma generation’) stage. There, it will automatically degrade to the mano and viññāṇa stages.
The first sutta (#49) in #1 states that a mind will become defiled due to that ‘kāma saññā.’ The second sutta (#50) in #1 states that the defiling process can be overcome (by overcoming the kāma saññā and entering the Satipaṭṭhāna Bhūmi).
A puthujjana is unaware of both. A puthujjana becomes a Sotāpanna by comprehending both processes, i.e., understanding how a mind becomes defiled and that it can be brought back to a ‘kāma-saññā-free’ state.

Saññā Is the Main ‘Trigger’ Causing Upakkilesa/Kilesa to Arise

5. Kilesa is another name for defilements (rāga, dosa, or moha). Upakkilesa is an entity that helps generate kilesa (via avijjā). Here, ‘upa‘ means ‘bring close to.’ Thus, an ‘upakkilesa‘ (‘upa’ ‘kilesa’ rhymes like ‘upakkilesa’) is an entity that helps/induces the mind to be defiled (kilesa).

An upakkilesa can be of two types: (i) just a neutral/undefiled entity that can cause the generation of defilements via triggering avijjā, or (ii) it can be a defiled entity itself, causing more defilements. An upakkilesa of type (ii) is also induced by type (i), which arises first in the ‘kāma dhātu‘ stage; see “Purāna and Nava Kamma – Sequence of Kamma Generation.”
Pañca nīvaraṇa are themselves defilements, but they cause more defilements to arise; see “Pañca Nīvaraṇa and Sensual Pleasures (Kāma Rāga).” For example, kāmacchanda is one of the five types of pañca nīvaraṇa, and it can lead a person to engage in further immoral deeds. The “Upakkilesa Sutta (MN 128)” provides an expanded description of upakkilesa. It points out nine types of upakkilesa that are defiled entities themselves.

‘Nānatta Saññā‘ Is the Primary Upakkilesa

6. Then, at @marker 27.10, the “Upakkilesa Sutta (MN 128)” states that ‘nānatta saññā‘ (various types of saññā) are also upakkilesa. These are the types (i) mentioned in #5 above.

In fact, these are the various types of ‘kāma saññā‘ (rupa saññā through dhamma saññā for the six sense faculties, nicca saññā, subha saññā, etc.) that trigger all other upakkilesa of type (ii) in the kāma loka. In the rupa and arupa loka, the number of ‘distorted saññā‘ is less. Different types of saññā present in different realms are stated in the “Sattāvāsa Sutta (AN 9.24).”
As I have discussed, any type of ‘kāma saññā‘ would not be a defilement, but it can trigger avijjā and thereby various types of defilements. As I have also explained, such ‘kāma saññā‘ arises even in a living Arahant during daily life (without triggering avijjā).
Overcoming all types of ‘kāma saññā‘ stops all other upakkilesa and kilesa. At the end of the Upakkilesa Sutta (MN 128), the Buddha explains how he overcame both types of upakkilesa that led him to attain Buddhahood.

Meanings of the First Two Suttās

7. Now we can understand the meanings of the two suttās in #1 above.

The first sutta (#49) states: “Bhikkhus, a mind starts at the pabhassara state; but it can be defiled (upakkilesehi upakkiliṭṭhan) by an introduced (āgantukehi) entity.” That ‘introduced entity’ is ‘kāma saññā.’ It is introduced to the mind at the citta, or the ‘kāma dhātu‘ stage; see the chart in #15 below if not clear.
The second sutta (#50) states: “Bhikkhus, a mind starts at the pabhassara state; its defiling by an introduced (āgantukehi) entity can be overcome (upakkilesehi vippamuttan).” That means even though the ‘kāma saññā‘ cannot be eliminated, it can be overcome, i.e., it is possible to avoid attaching to it by eliminating all saṁyojana. I have discussed that process in many posts; see “Buddha Dhamma – Systematic.”
A puthujjana is not aware of even how a mind is induced to be contaminated (by a ‘kāma saññā‘), let alone that inducement can be overcome. That is succinctly stated in the last two suttās in the series (#51, #52).

Difference Between a Puthujjana and a Noble Person

8. Let us discuss those last two suttās now. They are #51 and #52 of the “Accharāsaṅghātavagga” in the Anguttara Nikāya. (Note: even though they come in a different section, they are the subsequent suttās, as is clear from the sutta numbers: #49 through #52.)

There, #51 states, “Pabhassaramidaṁ (Pabhassaraṁ idaṁ) bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṁ. Taṁ assutavā puthujjano yathābhūtaṁ nappajānāti. Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī‘ ti.”
Then #52 states “Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi vippamuttaṁ. Taṁ sutavā ariyasāvako yathābhūtaṁ pajānāti. Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī‘ ti.”
Let us look at the meanings of those two verses.

Satipaṭṭhāna (Citta Bhāvanā) Can Be Done Only by a Noble Person

9. The first sutta (#51) is about a puthujjana: “Bhikkhus, the mind is (inherently) without defilements and thus is not conducive to rebirth. But it is corrupted by defilements. An ignorant ordinary person (puthujjano) does not understand that. So I don’t teach Satipaṭṭhāna meditation (citta bhāvanā) to an ignorant ordinary person.”

A puthujjana‘s mind is “fooled by the appearance of pleasures in sensory inputs.” They don’t even know that, let alone how to overcome it.
They are like a deer chasing a mirage of water in a desert, who thinks that the mirage is real; see “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).”

The second sutta (#52) is about a Noble Person: “Bhikkhus, the mind is (inherently) without defilements and thus is not conducive to rebirth. It can be freed from defilements. A learned Noble Disciple (sutavā ariyasāvako) truly understands that. So I teach Satipaṭṭhāna meditation (citta bhāvanā) only to a Noble Disciple.”

It is like figuring out the ‘magic trick’ performed by a magician. Once the trick becomes apparent, one can no longer be fooled.

Critical Role of ‘Kāma Saññā‘ in Mind-Contamination

10. This is what I have been trying to explain in many posts over the past three years or so. I don’t think I can find any simpler starting point. I came across this series of four suttās recently; even though I knew about them, I didn’t realize all four are in one series (they appear in separate sections).

To be able to cultivate Satipaṭṭhāna and to complete the Noble Path, one must first become a Noble Person at the Sotāpanna stage.
That requires understanding how a ‘pabhassara citta‘ becomes defiled in a multi-stage process triggered by the ‘distorted saññā.’

A Puthujjana Does Not Have the ‘Correct Worldview’

11. A puthujjana thinks the arising of defilements (like greed and anger) is just the way it is, and there is nothing they can do about it. A relatively few live in the jungles to overcome ‘kāma assāda‘ and attain anariya jhāna; but they are not ‘released’ from rebirths in the apāyās. None of them have the ‘correct worldview,’ i.e., that the world runs on a ‘faulty platform’ based on ‘distorted saññā.‘

They don’t know the following: (i) A mind begins at an almost pure (pabhassara) state with the new sensory input, (ii) however, it is born with ‘kāma saññā‘ that forces the mind of a puthujjana to attach to ANY sensory input with avijjā, (iii) within a split second the mind becomes defiled (with greed, anger, or at least ignorance) (iv) it is possible to overcome that ‘kāma saññā‘ and enter the Satipaṭṭhāna Bhūmi free of such ‘kāma saññā,’ (v) the four stages of Nibbāna (Sotāpanna, Sakadāgāmi, Anāgāmi, Arahant) can be reached by engaging in Vipassana in the Satipaṭṭhāna Bhūmi (where avijjā is absent) leading to the pabhassara mind of an Arahant that can never again be defiled.

A Noble Person Understands That Mind Contamination Process

12. However, a Noble Person understands all those steps. In fact, one becomes the first Noble Person (Sotāpanna Anugāmi) by getting the first stage of that understanding (‘jānato‘). That understanding becomes firmly established (‘passato‘) when one attains the Sotāpanna phala.

The first three saṁyojana are broken at the Sotāpanna stage, and that stops all future rebirths in the lowest four realms (apāyās).
The two bonds that bind one to the ‘kāma loka‘ (kāma rāga and paṭigha) are weakened at the Sakadāgāmi stage, leading to stopping future rebirths even in the human realm; they are broken at the Anāgāmi stage, and then even rebirths in the six Deva realms are stopped as well.
Now, only the five higher saṁyojana (including rupa rāga based on ‘jhānic saññā‘ and arupa rāga based on ‘arupa samāpatti saññā‘) are left, and they are eliminated at the Arahant stage, where rebirth in any of the 31 realms is stopped.
That is when one will be totally free of even a trace of suffering. That mind is released from the ‘faulty platform’ of the world of 31 realms.

Attaining Nibbāna Involves Stopping the ‘Pure Mind’ from Contamination

13. Any mind starts at an ‘almost undefiled state’ with a new sensory event. It is like getting a ‘fresh start.’ However, the catch is that a ‘built-in mechanism’ generates avijjā at that moment, contaminating the mind.

Avijja arises when the mind is presented with an ‘unbelievably distorted version’ of the sensory input.
For example, an apple is neither red nor sweet. That ‘red color’ and ‘sweet taste’ are both imparted via the corresponding ‘kāma saññā.’ Also see “Mind ‘Starts’ at the Kāma Dhātu Stage With Kāma Saññā.”
Until one understands this, one is an “assutavā puthujjano” who has not yet grasped the Buddha’s worldview.

14. Once one “sees” (with wisdom) that what we need to do is NOT to change the external world but to cleanse our own mind, it will become much easier to grasp what Nibbāna is.

That is a paradigm shift in worldview that is hard for many to comprehend!
Buddha’s worldview is simply the following: The world is devoid of any ‘sensory pleasures,’ i.e., there are no mind-pleasing sights, sounds, tastes, smells, or touches.
Modern science has, over the past few decades, confirmed that fact: there are no mind-pleasing sights, sounds, tastes, smells, or touches. We are lucky to be born in a time when that astounding confirmation of Buddha’s ‘previously unheard worldview’ is confirmed.
However, scientists misinterpret the root cause and the implications for future suffering because they believe thoughts arise in the brain! Of course, they cannot show how thoughts can arise in the inert brain; this is the ‘hard problem of consciousness’ faced by scientists and philosophers. See #3 of “Distorted Perception – The World We Experience Doesn’t Exist.”

Key Points

15. A mind ‘starts’ at a ‘pure (pabhassara)’ state called ‘citta.’ However, it arises with a ‘built-in distorted saññā‘ to automatically trigger avijjā in all realms. The ‘citta‘ state quickly degrades to the mano first and then to the viññāṇa state for a puthujjana.

That contamination to the mano and viññāṇa stages happens unbelievably fast. In Abhidhamma, it happens in the first citta vithi. If the mind gets to the ‘nava kamma‘ stage, it can stay there for many minutes. Thus, the chart above (taken from “Purāna and Nava Kamma – Sequence of Kamma Generation“) is misleading in a way because the ‘purāna kamma‘ stage is so short that it is expanded a billion times relative to the ‘nava kamma‘ stage in the above chart. Only a Buddha can uncover that fast process.
Thus, an Arahant‘s mind never gets to even the ‘mano‘ stage; it remains in the ‘kāma dhātu‘ stage (‘citta‘ stage), as shown in the chart above. Therefore, strictly speaking, it is incorrect to translate ‘mano‘ as ‘the mind.’ Mano would be a ‘contaminated mind.’
The most critical point is the role of the ‘distorted saññā‘ (‘kāma saññā‘ for us in the kāma loka) as explained above. The contamination of a mind to the ‘nava kamma‘ stage can NEVER be stopped until the ‘distorted saññā‘ is overcome. That requires comprehending the fact that all kāma/jhānic/arupa samāpatti pleasures are mind-made via the built-in ‘distorted saññā.‘