Thatâs a lot of words to read. To me they all say that delight is the root of suffering. Personally, yes, I have found delight always derails and is therefore a hindrance.
I think it depends. If you want to help someone who is color blind, it would be useful to think of/perceive reality in terms of color, unless you have a hidden agenda.
To me, unless like you said, this is just speaking of the conventional conventionally, which makes sense. You wouldnât try to describe something mundane from the perspective of mutual emptiness. That is how one gets âuniversal omnicentric holistic/monistic emptiness soupâ where emptiness or unconditionality is a ground of being from which arises âthingsâ. Thatâs platonic forms, basically, which is a huge no-no in any Buddhadharma, early or not.
NibbÄna is actually called, indirectly, the âunproliferatedâ in, say AN4.173. âappapañcaáč papañcetiâ, proliferating that which is unproliferated.
Perhaps the key is here:
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts known by the mind in the past, future, and present.
The progression of contactâŠsuffering is detailed in SN12.23.
ignorance is a vital condition for choices. Choices are a vital condition for consciousness. Consciousness is a vital condition for name and form. Name and form are vital conditions for the six sense fields. The six sense fields are vital conditions for contact. Contact is a vital condition for feeling. Feeling is a vital condition for craving. Craving is a vital condition for grasping. Grasping is a vital condition for continued existence. Continued existence is a vital condition for rebirth. Rebirth is a vital condition for suffering.
Delight just makes the grasping aggregate wheel go 'round and 'round until we relinquish it. So itâs a hindrance to freedom.
As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures. (DN33)
One might say that delighting in the spiritual path is ânecessary papañcaâ for progress on that path, âŠ
But even the spiritual path itself turns into a something of a Papañca since freedom has no hindrances as told in MN121:
When theyâre freed, they know theyâre freed. They understand: âRebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.â
It seems that papanca starting from the (mistaken) perception of Atta, mediates between conflict. It seems to be that once self is identified the next task is to identify the âotherâ, and its this âself and otherâ dynamic that paves the way to intractable conflict. However I havenât performed a full investigation into it.