Nyanatiloka Buddhist Dictionary

condition for attaining concentration of mind (samádhi, q.v.), and therefore it is one of the 5factors (or constituents) of the 1st absorption (jhánanga; s. jhána) and is present up to the3rd absorption inclusively. "The mind of the happy one has concentration as its fruit andreward" (A.X,1). - "In him who is filled with happiness, right concentration has found afoundation" (A.X,3).sukha-saññá, -citta, -ditthi: 'the perception (consciousness or view) of happiness' in whatis actually suffering (dukkhe sukha-saññá), i.e. any form of existence, it is one of theperversions (vipallása, q.v.).sukkha-vipassaka: 'one supported by bare insight', is the commentarial term for one who,without having attained any of the meditative absorptions (jhána, q.v.), has realized only bythe support of insight (vipassaná, q.v.) one or several of the supermundane paths (s.ariyapuggala). In Vis.M. XVIII, he is called suddha-vipassaná-yánika, as distinguished from'one who has tranquillity as vehicle' (samathayánika, q.v.). Though the primary meaning ofsukkha as intended here is as stated above, subcommentaries (e.g. D. Tíká) employ also theliteral meaning of sukkha, i.e. 'dry': "His insight is dry, rough, unmoistened by the moistureof tranquillity meditation." This justifies a frequent rendering of this term by 'dry-visioned'or 'having dry insight', which, however, should not lead to misconceptions about the nature ofinsight meditation as being 'dry' or 'merely intellectual', while in fact the development ofinsight will produce rapture (píti) and a sense of urgency (samvega) in the meditator. - (App.).suñña (adj.), suññatá (noun): void (ness), empty (emptiness). As a doctrinal term it refers, inTheraváda, exclusively to the anattá doctrine,.i.e. the unsubstantiality of all phenomena:"Void is the world ... because it is void of a self and anything belonging to a self" (suññamattena vá attaniyena vá; S. XXXV, 85); also stated of the 5 groups of existence (khandha,q.v.) in the same text. See also M. 43, M. 106. - In CNidd. (quoted in Vis.M. XXI, 55), it issaid: "Eye ... mind, visual objects ... mind-objects, visual consciousness ... mind-consciousness,corporeality ... consciousness, etc., are void of self and anything belonging to a self; void ofpermanency and of anything lasting, eternal or immutable.. They are coreless: without a coreof permanency, or core of happiness or core of self." - In M. 121, the voiding of the mind ofthe cankers, in the attainment of Arahatship, is regarded as the "fully purified andincomparably highest (concept of) voidness. - See Sn. v. 1119; M. 121; M. 122 (WHEEL 87);Pts.M. II: Suñña-kathá; Vis.M. XXI, 53ff.suññatánupassaná: 'contemplation of emptiness' (s. prec.), is one of the 18 chief kinds ofinsight (vipassaná, q.v.). Cf. Vis.M. XXI.suññatá-vimokkha: 'emptiness-deliverance'; s. vimokkha.superiority-conceit: s. mána.supermundane: lokuttara (q.v.); -faculties, s. indriya (20-22).supernormal: mahaggata (q.v.); -knowledges, s. abhiññá.support, decisive support: (nissaya, upanissaya) are two of the 24 conditions (s. paccaya).supportive karma: upatthambhaka-kamma; s. karma.