nvg> Dimitri, just a question about piyarupa. What about the sadda,
nvg> phottabba, etc, they are also piya, itthaaramma.na.m or they are
nvg> ani.t.thaarama.na.m.
About a hundred times they are called in the suttas piyaruupa, and
only in one verse piya:
The question about 'itthaaramma.na.m', etc. is another one. It seems
that there are subtle shades of meaning, as in English 'pleasant',
'pleasing', 'pleasurable', between similar Pali words expressing
pleasure. Let's for now clarify only the 'piya'.
nvg> In the context of the suttas: there are objects through the six doors. When
nvg> they are pleasant, there is often no sati and attachment follows.
nvg> I checked the Pali of Yavakalapi sutta: manaapaamanaapehi ruupehi. thus:
nvg> through eyes: by the pleasant and unpleasant visible objects, and then, by
nvg> savours through the tongue, etc. I think here it could be just: ruupehi from
nvg> rupa.m and not from ruupa: seemingly (pleasant). We should think of the
nvg> other objects, apart from ruupaarammana.m, through the other doorways.
Yes, in Yavakalapi sutta ruupa means 'visible object'. What I wanted
to emphasize is that objects of sense doors, be they pleasing or
not, cause dukkha.
In Mahasatipatthana sutta all the khandhas are called piyaruupa,
saataruupa, though some of them have no physical form.
nvg> Udana: I could not find this annotation, but in what you quote,
nvg> in this case: it is like you say, it seems only pleasant
nvg> happiness. Thus, what seems for the unwise person sukha is
nvg> actually dukkha. We read that also in other suttas.
It is the closing gatha of the Suppavaasaasutta, Udana 2.8, Ro: .18.