Sukha 1882527 219731176 2008-06-16T17:00:42Z Eu.stefan 1290788 Adding Buddhism topics template {{Buddhism|collapsed=1}} '''''Sukha''''' is a [[Sanskrit]] and [[Pāli]] word that is often translated as “happiness" or "ease" or "pleasure" or "bliss."<ref>For instance, in terms of this word's nounal form, dictionaries provide the following: * Monier-Williams (1964), pp. 1220-1, entry for "Sukhá" (cf. p. 1221 retrieved from http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw1221-sukhakara.pdf), translates this Sanskrit word as "ease, easiness, comfort, prosperity, pleasure, happiness, joy, delight in"; * Rhys Davids & Stede (1921-5), p. 716, entry for "Sukha" (retrieved from http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.4:1:262.pali), primarily translate this Pali word as "wellbeing, happiness, ease"; and, * Nyanatiloka (1980) (retrieved from http://www.budsas.org/ebud/bud-dict/dic3_s.htm) translates the Pali word as "happiness, pleasure, joy, bliss." In terms of contemporary translators, examples include: * Bhikkhu Bodhi (1980; 2005) translates it as "happiness." * Ñā{{IAST|ṇ}}amoli (1999, pp. 98, 897, ''passim'') translates it as "bliss" and "pleasure." Perhaps uniquely, he translates ''[[pīti]]'' as "happiness" (p. 892) or, more specifically, "pervading (rapturous) happiness" (p. 142). * Thanissaro Bhikkhu translates it as "happiness" (Thanissaro, 1994; 1995), "bliss" (Thanissaro, 1997a), and "pleasure" (Thanissaro, 1997b; 1997c). * Maurice Walshe (1985) translates it as "happiness."</ref><ref>The Tibetan equivalent of ''sukha'' is ''bde.ba''.</ref> In [[Buddhism]]'s [[Pali literature]], the term is used in the context of describing laic pursuits, meditative absorptions and intra-psychic phenomena. ==Etymology== According to Monier-Williams (1964), the etymology of ''sukha'' is "said to be ''su'' ["good"] + ''kha'' ["aperture"] and to mean originally 'having a good axle-hole'...." Thus, for instance, in the [[Rigveda|Rig Veda]] ''sukha'' denotes "running swiftly or easily" (applied, e.g., to chariots). ''Sukha'' is juxtaposed with ''du{{IAST|ḥ}}kha'' (Sanskrit; Pali: ''[[dukkha]]''; often translated as "suffering"), the ''raison d'être'' of early Buddhism.<ref>Monier-Williams (1964), p. 1220, entry for "Sukhá" (retrieved from http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw1220-suUti.pdf). Square-bracketed words ("good" and "aperture") are based on Monier-Williams, pp. 334, 1219.</ref><ref>Regarding the relationship between ''sukha'' and ''dukkha'', Rhys Davids & Stede (1921-5), p. 716, entry for "Sukha" (retrieved from http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.4:1:262.pali), simply identifes that ''[[dukkha]]'' is one of the antonyms of ''sukha'' (along with ''asukha'') and, in such contexts, is sometimes spelled ''dukha''.</ref> ==Pali literature== {{TheravadaBuddhism}} In Buddhism's [[Pali canon]] and related [[Pali literature|literature]], the term is used in a general sense to refer to "well-being and happiness" (''hita-sukha'') in either this present life or future lives. In addition, it is a technical term associated with describing a factor of meditative absorption (''[[Dhyana|jhāna]]'') and a sensory-derived feeling (''[[vedana|vedanā]]''). ===General life pursuit=== In the [[Pali Canon]], the [[Gautama Buddha|Buddha]] discusses with different lay persons "well-being and happiness" (''hita-sukha'') "visible in this present life" (''di{{IAST|ṭṭ}}ha-dhamma'') and "pertaining to the future life" (''samparāyika''), as exemplified by the following canonical discourses (''sutta'').<ref>See Bodhi (2005), pp. 3-4, ''passim''.</ref> ====Anana Sutta==== In the ''Ana{{IAST|ṇ}}a Sutta'' ([[Anguttara Nikaya|AN]] 4.62), the Buddha describes four types of happiness for a "[[Householder (Buddhism)|householder]] partaking of sensuality" (''gihinā [[kāma]]-bhoginā''): * the happiness of earning (''atthi-sukha'') wealth * the happiness of using (''bhoga-sukha'') wealth * the happiness of debtlessness (''ana{{IAST|ṇ}}a-sukha'') * the happiness of blamelessness (''anavajja-sukha''), of being blameless in body, speech and mind Of these, the wise (''sumedhaso'') know that the happiness of blamelessness is by far the greatest householder happiness.<ref>Bodhi (2005), pp. 127-8; and, [http://www.accesstoinsight.org/tipitaka/an/an04/an04.062.than.html Thanissaro (1997a).] Pali is based on the Sri Lanka [[Tripitaka]] Project (SLTP) edition, retrieved 2008-05-08 from "MettaNet" at http://www.mettanet.org/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara2/4-catukkanipata/007-pattakammavaggo-p.html. Bodhi's translation omits the last verse (which praises happiness of blamelessness) which can be found in both Thanissaro's translation and the SLTP.</ref> ====Kalama Sutta==== In the ''Kālāmā Sutta'' ([[Anguttara Nikaya|AN]] 3.65), townspeople ask the Buddha how they are to ascertain which spiritual teaching is true. The Buddha counsels that one should "enter and dwell" (''upasampajja vihareyyātha'') in "things" or "qualities" (''[[dhamma|dhammā]]'') that are: * skillful (''kusalā''), * blameless (''anavajjā''), * praised by the wise (''viññuppasatthā''), and * when put into practice, are conducive to well-being and happiness (''samattā samādinnā hitāya sukhāya''<ref>Note that here, as elsewhere, through textual parallelism, ''sukha'' ("happiness") is used as the opposite of ''[[dukkha]]'' ("suffering").</ref>'' sa{{IAST|ṃ}}vattantī'') Using the latter criterion, the Buddha then asks the townspeople to assess greed (''lobha''), hate (''dosa'') and delusion (''moha'') whereby it is agreed that entering and dwelling in non-greed, non-hate and non-delusion lead to well-being and happiness. The Buddha states that, given this understanding, a noble disciple (''ariyasāvako'')<ref>Note that "noble discples" (''ariyasāvako'') include laypeople. See "[[Śrāvaka]]."</ref> pervades all directions with [[metta|lovingkindness]], [[karuna|compassion]], [[mudita|sympathetic joy]] and [[upekkha|equanimity]] (see the four ''[[brahmavihara]]s''); and, by doing so, one purifies oneself, avoids evil-induced consequences, lives a happy present life and, if there is a future karmic [[Rebirth (Buddhism)|rebirth]], one will be born in a [[Buddhist cosmology|heavenly world]].<ref>Bodhi (2005), pp. 88-91; and, [http://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html Thanissaro (1994).] Pali is based on the SLTP tipitaka retrieved 2008-05-08 from "MettaNet" at http://www.mettanet.org/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/3-tikanipata/007-mahavaggo-p.html. Regarding greed, hate and delusion, see "[[kilesa]]". Regarding the heavenly destinations of brahmavihara dwellers, see [[Anguttara Nikaya|AN]] 4.125 [http://www.accesstoinsight.org/tipitaka/an/an04/an04.125.than.html (Thanissaro, 2006).]</ref> ====Dighajanu Sutta==== In the ''[[Dighajanu Sutta|Dighajānu Sutta]]'' ([[Anguttara Nikaya|AN]] 8.54), Dighajānu approaches the Buddha and states: :"We are lay people enjoying sensuality; living crowded with spouses & children; using Kasi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver. May the Blessed One teach the [[Dhamma]] for those like us, for our happiness & well-being in this life, for our happiness & well-being in lives to come."<ref>[http://www.accesstoinsight.org/tipitaka/an/an08/an08.054.than.html Thanissaro (1995).]</ref> In a manner somewhat similar to his exposition in the aforementioned ''Ana{{IAST|ṇ}}a Sutta'', the Buddha identifies four sources that lead to well-being and happiness in the current life: * productive efforts (''u{{IAST|ṭṭ}}hāna-sampadā'') in one's livelihood, * protective efforts (''ārakkha-sampadā'') regarding ones wealth in terms of possible theft or disaster, * virtuous friendship ([[kalyana mittata|''kalyā{{IAST|ṇ}}a-mittatā'']]), and * even-headed living (''sama-jīvikatā''), abstaining from womanizing, drunkenness, gambling and evil friendships. In terms of well-being and happiness in the next life, the Buddha identifies the following sources: * faith (''[[Shraddha|saddhā]]'') in the fully enlightened Buddha; * virtue (''[[sīla]]''), as exemplified by the [[Five Precepts]]; * generosity (''cāga''), giving charity and [[Alms#Buddhism|alms]]; and, * wisdom (''[[Prajna|paññā]]''), having insight into the arising and passing of things.<ref>Bodhi (2005), pp. 124-6; and, [http://www.accesstoinsight.org/tipitaka/an/an08/an08.054.than.html Thanissaro (1995).]</ref> ====Mettā practice==== As indicated above, in the ''Kālāmā Sutta'', the Buddha identifies the practice of the four divine abodes (''brahmavihara'') as being conducive to ''one's own'' well-being and happiness. The first of these abodes is lovingkindness (''mettā'') which is, for instance, classically expressed in the Pali canon's ''Karaniya Mettā Sutta'' ([[Suttanipata|Sn]] 1.8) by the pithy wish (in English and Pali): <center><table cellspacing=10 style="text-align:left"> <tr><td>May all beings be at ease!<ref>[http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.amar.html Amaravati Sangha (2004).]</ref> </td><td>''Sabbe sattā bhavantu sukhitattā.'' </td></tr></table></center> Similarly, the Pali commentaries ([[Suttanipata|SN]]-[[Atthakatha|A]] 128) explicitly define ''mettā'' as "the desire to bring about the well-being and happiness [of others]" (''hita-sukha-upanaya-kāmatā'')<ref>Rhys Davids & Stede (1921-5), p. 197, entry for "[[Karuṇā|Karu{{IAST|ṇ}}ā]]," retrieved at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:356.pali.</ref> Thus, in Buddhism, to dwell wishing for others' general happiness is conducive to the development of one's own happiness. ===Absorption factor=== {{JhanaFactors|tabno=1|expanded=1|nobiblio=1}} In [[Buddhist meditation]], the development of concentrative absorption (Sanskrit: ''[[dhyāna]]''; Pali: ''jhāna'') is canonically described in terms of the following five factors: * applied thought (''[[vitakka]]'') * sustained thought (''[[vicāra]]'') * joy/rapture/happiness (''[[pīti]]'') * happiness/pleasure/bliss (''sukha'') * equanimity (''[[upekkhā]]'')<ref>See, for instance, ''Samādha{{IAST|ṅ}}ga Sutta'' (a/k/a, ''Pañca{{IAST|ṅ}}gikasamādhi Sutta'', [[Anguttara Nikaya|AN]] 5.28) [http://www.accesstoinsight.org/tipitaka/an/an05/an05.028.than.html (Thanissaro, 1997b).]</ref> As illustrated in Table 1, both ''pīti'' and ''sukha'' are born of bodily seclusion and mental quietude. The 5<sup>th</sup> c. CE ''[[Visuddhimagga]]'' distinguishes between ''pīti'' and ''sukha'' in the following experiential manner: :And wherever the two are associated, happiness [here, Ñā{{IAST|ṇ}}amoli's translation of ''pīti''] is the contentedness at getting a desirable object, and bliss [''sukha''] is the actual experiencing of it when got. Where there is happiness [''pīti''] there is bliss (pleasure) [''sukha'']; but where there is bliss [''sukha''] there is not necessarily happiness [''pīti'']. Happiness is included in the [[sankhara|formations]] [[skandha|aggregate]]; bliss is included in the [[vedana|feeling]] aggregate. If a man exhausted in a desert saw or heard about a pond on the edge of a wood, he would have happiness; if he went into the wood's shade and used the water, he would have bliss....<ref>[[Visuddhimagga|Vsm]]. IV, 100 (Ñā{{IAST|ṇ}}amoli, 1999, p. 142). Similarly, see also the [[Abhidhamma]]'s [[atthakatha|commentary]], ''Atthasalini'' [http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html (Bodhi, 1980).]</ref> Providing a bare-bones conditional chain of events that overlaps the above more narrative exposition, the ''Upanisa Sutta'' ([[Samyutta Nikaya|SN]] 12.23) states that ''sukha'' arises from tranquillity (''[[passaddhi]]'') of the body and mind, and in turn gives rise to concentration (''[[samādhi]]'').<ref>[http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html Bodhi (1980)] and [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.023.than.html Thanissaro (1997c).]</ref> Citing traditional post-canonical Pali literature related to this discourse, Bodhi (1980) adds the following functional definition of ''sukha'': :The [[Subcommentaries, Theravada|subcommentary]] to the ''Upanisa Sutta'' explains ''sukha'' as the happiness of the access to absorption. The term 'access' (upacara) denotes the stage in the cultivation of serenity immediately preceding full absorption, the intended goal of [[samatha meditation|serenity meditation]]. Access is characterized by the abandonment of the [[five hindrances]] and the arising of the 'counterpart sign,' the self-luminous object of interior perception which is the focal point for the higher stages of concentration. ===Feeling attribute=== In the Buddhist frameworks of the five aggregates (Sanskrit: ''[[skandha]]''; Pali: ''khandha'') and dependent origination (Sanskrit: ''pratītyasamutpāda''; Pali: paticcasamuppāda), "feelings" or "sensations" (''[[vedanā]]'') arise from the contact of an external object (such as a visual object or sound) with a [[ayatana|sensory organ]] (such as the eye or ear) and consciousness. In the [[Pali Canon]], such feelings are generally described to be of one of three types: pleasant (''sukha''), unpleasant (''dukkha''), or neither-unpleasant-nor-pleasant (''adukkha-asukha'').<ref>See, for instance, ''Datthabba Sutta'' ([[Samyutta Nikaya|SN]] 36.5; [http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.005.nypo.html Nyanaponika, 1983)] and ''Chachakka Sutta'' ([[Majjhima Nikaya|MN]] 148; [http://www.accesstoinsight.org/tipitaka/mn/mn.148.than.html Thanissaro, 1998).] </ref> ==See also== * [[Brahmavihara]] (divine abodes: lovingkindess, compassion, sympathetic joy and equanimity) * [[Dependent Origination]] * [[Dhyāna]] (absorption) * [[Dukkha]] (suffering) * [[Householder (Buddhism)]] * [[Kilesa]] (defilements, such as greed, hate and delusion) * [[Skandha]] (aggregate) * [[Vedanā]] (feeling) ==Notes== <references /> ==Sources== * Amaravati Sangha (trans.) (1994, 2004). "Karaniya Metta Sutta: The Buddha's Words on Loving-Kindness" from ''Chanting Book: Morning and Evening Puja and Reflections'' (1994). Hemel Hempstead: Amaravati Publications. Retrieved 2008-05-10 from "Access to Insight" (2004) at http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.amar.html. * [[Bhikkhu Bodhi|Bodhi, Bhikkhu]] (1980). ''Transcendental Dependent Arising: A Translation and Exposition of the Upanisa Sutta'' (Wheel No. 277/278). Kandy: [[Buddhist Publication Society]]. Retrieved 2008-05-08 from "Access to Insight" (1995) at http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html. * Bodhi, Bhikkhu (2005). ''In the Buddha's Words: An Anthology of Discourses from the Pali Canon''. Boston: Wisdom Publications. ISBN 0-86171-491-1. * Ñā{{IAST|ṇ}}amoli, Bhikkhu (trans.) (1999). ''The Path of Purification: Visuddhimagga''. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-00-2. * [[Monier Monier-Williams|Monier-Williams, Monier]] (1899, 1964). ''A Sanskrit-English Dictionary''. London: Oxford University Press. ISBN 0-19-864308-X. Retrieved 2008-05-08 from "Cologne University" at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/index.php?sfx=pdf. * [[Nyanaponika Thera]] (trans.) (1983). ''Datthabba Sutta: To Be Known'' ([[Samyutta Nikaya|SN]] 36.5). Retrieved 2008-05-08 from "Access to Insight" at: http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.005.nypo.html. * Nyanatiloka Mahathera (1952, 1980). ''Buddhist Dictionary: Manual of Buddhist Terms and Doctrines.'' Kandy: Buddhist Publication Society. ISBN 955-24-0019-8. Retrieved 2008-05-08 from "BuddhaSasana" at http://www.budsas.org/ebud/bud-dict/dic_idx.htm. * [[T.W. Rhys Davids|Rhys Davids, T.W.]] & William Stede (eds.) (1921-5). ''The Pali Text Society’s Pali–English Dictionary''. Chipstead: [[Pali Text Society]]. Retrieved 2008-05-08 from "U. Chicago" at http://dsal.uchicago.edu/dictionaries/pali/. * [[Thanissaro Bhikkhu]] (trans.) (1994). ''Kalama Sutta: To the Kalamas'' ([[Anguttara Nikaya|AN]] 3.65). Retrieved 2008-05-08 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html. * Thanissaro Bhikkhu (trans.) (1995). ''Dighajanu (Vyagghapajja) Sutta: To Dighajanu'' ([[Anguttara Nikaya|AN]] 8.54). Retrieved 2008-05-08 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an08/an08.054.than.html. * Thanissaro Bhikkhu (trans.) (1997a). ''Anana Sutta: Debtless'' ([[Anguttara Nikaya|AN]] 4.62). Retrieved 2008-05-08 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an04/an04.062.than.html. * Thanissaro Bhikkhu (trans.) (1997b). ''Samadhanga Sutta: The Factors of Concentration'' ([[Anguttara Nikaya|AN]] 5.28). Retrieved 2008-05-09 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an05/an05.028.than.html. * Thanissaro Bhikkhu (trans.) (1997c). ''Upanisa Sutta: Prerequisites'' ([[Samyutta Nikaya|SN]] 12.23). Retrieved 2008-05-08 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.023.than.html. * Thanissaro Bhikkhu (trans.) (1998). ''Chachakka Sutta: The Six Sextets'' (MN 148). Retrieved 2008-05-08 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.148.than.html. * Thanissaro Bhikkhu (trans.) (2006). ''Metta Sutta: Good Will (1)'' ([[Anguttara Nikaya|AN]] 4.125). Retrieved 2008-05-10 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an04/an04.125.than.html. * Walshe, Maurice O'Connell (1985). ''Upanisaa Sutta: Upanisaa (excerpt)'' ([[Samyutta Nikaya|SN]] 12.23) from ''Samyutta Nikaya: An Anthology (Wheel No. 318-321)''. Kandy: Buddhist Publication Society. Retrieved from "Access to Insight" (2007) at http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.023x.wlsh.html. {{Buddhism topics}} [[Category:Buddhist terms]] [[Category:Sanskrit words and phrases]] [[Category:Pali words and phrases]]