THE SEQUENCE OF KNOWLEDGE
Contact > Feeling > Perception > Formation (synergy) > Consciousness.
Phassa > Vedanā > Sañña > Saṅkhārā > Viññāṇa
Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards contact, revulsion towards feeling, revulsion towards perception, revulsion towards synergies, revulsion towards consciousness.
Sanskrit // (idem):
- SF 157: Sparśad > vedanāyāḥ > saṃjñāyāḥ > saṃskārebhyo > vijñānād.
- SA 290 is not as evident:
It speaks about: Contact > Feeling > Perception. And that, if that perception of the feeling (樂受 - sensation of pleasure) is allayed; then Thought > Action > Consciousness are "liberated" (released).
He sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, and that consciousness is impermanent.
Chinese // (idem)
- MĀ 30: "He contemplates this contact as impermanent; and he contemplates feeling, perception, formations, and consciousness as impermanent".
Feeling > Perception > Thinking > development.
Vedanā > Sañña > Vitakka > Papañca
What one feels, one perceives. What one perceives, one thinks about. What one thinks about, one develops (> expansion).
yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti
The stages that follow the arising of thought employ different terminology:
- MĀ 115 refers in this context to “thoughts”and “discriminations”, 念 and 分別
- EĀ 40.10 mentions “mental determinations”and “perceptions with attachment that lead to thoughts”, 稱量 and 想著之念.
Contact > feeling > Intention > Perception.
Phassa > vedanā > cetanā > Sañña
Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives.
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
- SA 214: Contact > feeling > perception > volition.
(trad. Choong Mun-Keat)
VERY DUBIOUS (although pretty manifest)
Element > Contact > Feeling
Dhātu > Phassa > Vedanā
It is in this way, householder, that in dependence on the diversity of elements there arises the diversity of contacts, and in dependence on the diversity of contacts there arises the diversity of feelings.”
Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti.
SA 553 - does not speak about "elements".
From the arising of contact (phassa-samudaya), is the arising of feeling (vedanasamudayo),
From the arising of contact (phassa-samudaya), is the arising of perception (sañña-samudayo), and
From the arising of contact (phassa-samudaya), is the arising of activities (sankharasamudayo)"; and
from the arising of name-and-form (namarupa-samudaya) is the arising of consciousness (viññāṇa-samudayo).
Chinese //: (idem)
- SA 42: states exactly the same.