the incongruity is in the odd placement of contact and feeling. Clearly someone made an error. But according to BB an elder named Uruvelayavasi Culatissa corrected it as follows. But the correction is found only in the footnote and not in text. This elder is brilliant.I guess I would need to know more about what Venerable Bodhi meant when he said "leads to some strange incongruities." What was the specific incongruity Ven Bodhi pointed out? I agree that "contact" is placed irregularly, but what else does he point out?
1. elements dhātu
2. perceptions saññā
3. intentions saṅkappa
4. contacts phassa
5. feelings vedanā
6. desires chanda
7. passions pariḷāha
8. searches pariyesanā
9. gains lābha
*desire (which implies proliferation, papanca, which includes craving, a synonym of desire)
*passion, *quest (these two are obsessions or samaudacara),
*gain of form (implying object gained)
*contact (with object gained, mentally)
*Feeling (as the experience of the object)
elder says.In such a way this pair, contact with feeling can be experienced,
In the sequences given in the agama versions, although they are slightly different I don't find an incongruity.
I found such an incongruity in the Pali version of AN6.61 also. The Chinese were sharper, or understood DO perfectly. They clearly understood that Nama in Nama-rupa was about designation or denomination. It is that designation that does you in soteriologically, the seamstress that walks in and sticks the needle of designation.
A trick of karma. When the mind is unguarded, she stabs you in the back.
When the mind is guarded, it does not succumb to signs, features, nimittas, details etc of things seen, heard etc, the seamstress cannot see, or cannot designate.
the darned namingDenomination is the one thing that has everything under control
Now in some instances that designation is called perception, which has lead to a whole lot of confusion.
Erich Frauwallner writes
Your comment below throws a whole lot of light into messy business of translation..."In the ancient buddhist scholasticism
not only perception, but also designating and thinking of an object
signifies a contact, which is merely of a different kind than the contact
of material objects that mutually resist each other"
I wonder what some Pali words really meant, once upon a time. For instance third foundation of mindfulness is translated as mind. So many meditate on the mind. Now what the heck is mind? Is it consciousness/vinnana? No it is really about perception which is also translated as sanna, the cognition arisen due to a contact with a sense base, since to arise that there are only six cognitions. The first foundation is a meditation on the sense bases located on the conscious body.This is a very old translation. One of the terms used, 覺, normally means "bodhi," but has a wide range of meanings before the "normative era" of Chinese translation of the Dharma. It can mean essentially anything to do with cognition when it is used in this sense and is difficult to pin down what it means. "Manasikara" is a guess because it seems to list some features associated with nāma(rūpa) in the Pali tradition. If it is not manasikara, then 覺 stands for vijñāna here, but that reading introduces far more problems than it solves.
Third foundation is about dismantling sanna, or the rising cognition. Once that cognition is seen for what it is worth, no more permanent than a feeling arisen.. the job is well done.
In Dhammanupassana all notion of a self is given up, there is no identity there.
Many thanks for wading into the agama sutta, at my request. You are precious.