A year ago, in the Feedback category, I asked Venerable @sujato the following question:
In DN 9, the sentence “ Tassa yā purimā rūpasaññā, sā nirujjhati ” is translated as “The perception of luminous form that they had previously ceases.”
If this isn’t a typo, I’m curious as to how the adjective “luminous” comes into this translation.
To which he replied:
Rūpa began life as the idea of what is “seen”, i.e. something that shines or is visible. It still keeps the connotation, even after its use has become much broader. In the context of jhana, the term rūpa does not mean simply “body” or even “sight”, but rather a subtle apparition or vision that manifests to the mind, which these days is usually called nimitta . The rūpajjhānas are the states of meditation that are based on such visions of “luminous form”.
To which I replied:
This is interesting to me. I knew about the original meaning of rūpa as what is seen, but I’m curious to know more about how light comes into play as part of its original meaning. Can you point me toward any early sources for this understanding (or works discussing it)?
To which he replied:
Sorry, I don’t have sources to hand right now. If I get the chance I’ll publish something.
Can anyone provide early sources, or articles discussing such sources, that would indicate that the early Buddhist usage of the term rūpa implied light?