Phasso (contact)
&
the "sensorization" of the external khandhas, through the external fields of senses (aka bahirani ayatanani) - then the transfer of the properties of these external fields of senses, to the internal fields of sense (aka ajjhatthikani ayatanani).
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How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?
”Kathaṃ nu kho, bhante, dhātunānattaṃpaṭicca uppajjati phassanānattaṃ;phassanānattaṃ paṭicca uppajjativedanānānattan”ti?“
Householder, it’s when a mendicant sees a sight and understands it to be agreeable.
(Here, householder, having seen a form with the eye, a bhikkhu understands an agreeable one thus: ‘Such it is!’ - There is eye-consciousness, and in dependence on a contact to be experienced as pleasant there arises a pleasant feeling.) [Bodhi's translation]
“Idha, gahapati, bhikkhu cakkhunā rūpaṃdisvā ‘manāpaṃ itthetan’ti pajānāticakkhuviññāṇaṃ sukhavedaniyañca.
There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.
Phassaṃ paṭicca uppajjati sukhāvedanā.
Then they see a sight and understand it to be disagreeable.
Cakkhunā kho paneva rūpaṃ disvā‘amanāpaṃ itthetan’ti pajānāticakkhuviññāṇaṃ dukkhavedaniyañca.
SN 35.130 (Sujato)
Note: keep in mind from now on, that the eye (not yet "sensorized" through its indriya - SN 22.47,) is empty (of sensorial activity) , as noted in SN 35.238 below - and that it is struck by its external field of senses (aka sense-base).
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Bhikkhus, develop concentration. When a bhikkhu is concentrated, things become manifest to him as they have come to be. And what becomes manifest to him as it has come to be?
The eye becomes manifest to him as it has come to be—as impermanent. Forms become manifest to him as they have come to be—as impermanent.
Eye-consciousness … Eye-contact … Whatever
feeling arises with eye-contact as condition—
whether pleasant or painful or neither-painful-nor- pleasant—becomes manifest to him as it has come to be—as impermanent.
The ear...
SN 35.160
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Pleasant feeling, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
Painful feeling too ...
Neither- Painful-nor-pleasant feeling too ...
Seeing thus, a well-taught noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-painful-nor-pleasant feeling.M
N 74
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... each feeling arises in dependence upon its corresponding condition, and with the cessation of its corresponding condition, the feeling ceases.
MN 146
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When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.
AN 5.30
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I have said, Ānanda, that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact.
Either deliberately or undeliberately, one generates that bodily (verbal, mental,) volitional formation conditioned by which pleasure and pain arise internally.
Ignorance is comprised within these states. But with the remainderless fading away and cessation of ignorance that body (speech, mind/mano) does not exist, conditioned by which that pleasure and pain arise internally.
That suitable place does not exist, that foudation does not exist, that field (ayatana) does not exist, by which that pleasure and pain arise internally. SN 12.30
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‘This has come to be’, do you see? One sees as it really is with correct discernment: ‘This has come to be.’ Having seen as it really is with correct discernment: ‘This has come to be,’ one is practising for the purpose of revulsion towards what has come to be, for its fading away and cessation.
One sees as it really is with correct discernment: ‘Its origination occurs with that as nutriment.’
Having seen as it really is with correct discernment: ‘Its origination occurs with that as nutriment, one is practising for the purpose of revulsion towards its origination through nutriment, for its fading away and cessation. It is in such a way that one is a trainee.
It is in such a way that one has comprehended the Dhamma (how the Dhamma is made). SN 12.32
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Whatever is felt is included within suffering.
SN 12.33
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Just as, when a ball of string is thrown, it runs away unwinding, so too the foolish and the wise, by unwinding, flee from pleasure and pain.
evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti
SN 24.8
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The eye is to be abandoned through superior knowledge and full knowledge, forms are tobe so abandoned, eye-consciousness is to be so abandoned, eye-contact is to be so abandoned, and whatever feeling arises with eye-contact ascondition—whether pleasant or painful or neither-nor.
The ear is to be abandoned ...
SN 35.25
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The eye, Ānanda, is empty of self and of what belongs to self.
Forms are empty of self and of what belongs to self.
Eye-consciousness is empty of self and of what
belongs to self.
Eye-contact is empty of self and ofwhat belongs to self….
SN 35.85
Note: here "self" is the continuous and blissful "self" (Ka/Prajapati), of the late Vedic creed -viz. a self that is of the same nature in salayatana (and satta at large), than in namarupa nidana.
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The arahants maintain that when the eye exists (cakkhusmiṃ - viz. the eye as "being" a sensory field of experience), there is pleasure and pain, and when the eye does not exist there is no pleasure and pain.
SN 35.130
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When there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
SN 35.236
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SN 22.47 explains how the eye, ear, etc. come to be fully operational.
The summary of Buddha's teaching in relation to the above is in the following simile:
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“Where there is no (sensorial activity of the) eye, no (seizing of sensorial ) forms, no (sensorial) eye-consciousness, no things to be cognized by (sensorial) eye-consciousness, there Mara does not exist, nor any description of Mara.
Where there is no ear …
"Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā.
Natthi sotaṃ … pe...
SN 35.65