The simple answer is no the osol have a clear order however the details make a clear distinction between the schools of thoughts.
First of all there's a difference in these osols themselves:
There are textual resources which are regarded as divine or divenly inspired.
These are the qur'an which each Muslim regards as the word of Allah and therefore a devine text which is free of any doubts.
The sunnah however is devinly inspired, but it can be sahih, da'if and even fabricated therefore there's a level of doubt in it and the acceptance of some reports mainly the ahaad varies between the madhhabs. Further the qualification of ahadith is a matter of ijtihad it can be correct or incorrect.
All kinds of consensus are beside the qur'an and sunnah reported resources, but there's a very light disagreement among scholars on what ijma' actually is and which kind is accepted. For example statement of imam Ahmad leave the impression that he denied ijma' beyond the ijma' of the sahabah at least ehe exclaimed doubts whetehr such a consesnus is possible. It is questionable that this is still the accepeted view among hanabalies.
Qiyas is not an individual sources it is rather a deduction of sources and here applies ijtihad: This means how to interpret sources and which to chose to deduce an analogy. It is regarded as a major tool by the hanafi's, as a less important resource for the maliki's and a resource in absence of a text -no matter of its level of trust- for shafi'is and hanbalis. Some of them will regard fatwas of earlier scholars like sahabah and tabi'yn as such a resource.
In other words the qur'an over rules all the osol, the sahih sunnah comes close to this and may for example extend its meaning. Ijma' as any other source should respect these to primary resources for example the sahabah had consensus on compiling the qur'an as a moshaf even if neither the qur'an nro sunnah clearly ordered this (nor did they declare it as non permissible). Qiyas or annalogy requries a jursitic precedent or analogy in the textual reports.
This order is agreed upon by all four school of sunni mainstream. However the dhahiri's for example clearly reject qiyaas and deny it.
Further a comment on your reason for the question:
The existance of a "clear text" doesn't mean that there's only one interpretation of the text. The maliki's speak of 16 levels of interpretation of a verse of qur'an and the same amount for hadith this may start by a supperficial meaning and needs deep knowledge of Arabic. So the procedure to deuce a ruling from a text needs a high level of knowledge and efforts.
