Visuddhimagga IV-100

73. Itaraṃ pana sukhanaṃ sukhaṃ, suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ.

[PTS 145]（乐）可乐的为乐即善能吞没或掘除身心的苦恼为乐。彼以愉悦为相。诸相应法的增长为味（作用）。帮助诸相应法为现起（现状）。

Ñ(IV,100): But as to the other word: pleasing (sukhana) is bliss (sukha). Or alternatively: it thoroughly (SUṭṭhu) devours (KHĀ dati), consumes (KHAṇati), bodily and mental affliction, thus it is bliss (sukha). It has gratifying as its characteristic. Its function is to intensify associated states. It is manifested as aid.

Note in Chinese translation: 「乐」（sukha），《解脱道论》「乐」── 其定义为：「问：云何为乐？答：是时可爱心乐心触所成，此谓为乐。问：乐何相、何味、何起、何处，几种乐，喜乐何差别？答：味为相，缘爱境是爱味，摄受是起，其猗是处」。

Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti. Paṭiladdharasānubhavanaṃ sukhaṃ.

（喜与乐的差别）虽然喜与乐两种是不相离的，但是对于乐的所缘而获得满足为喜，去享受获得了的滋味为乐。

Ñ: And wherever the two are associated, happiness is the contentedness at getting a desirable object, and bliss is the actual experiencing of it when got.

Yattha pīti, tattha sukhaṃ.

有喜必有乐；

Ñ: Where there is happiness there is bliss (pleasure);

Yattha sukhaṃ, tattha na niyamato pīti.

有乐不必有喜。

Ñ: but where there is bliss there is not necessarily happiness.

Saṅkhārakkhandhasaṅgahitā pīti.

喜为行蕴所摄，

Ñ: Happiness is included in the formations aggregate;

Vedanākkhandhasaṅgahitaṃ sukhaṃ.

乐为受蕴所摄。

Ñ: bliss is included in the feeling aggregate.

Kantārakhinnassa vanantudakadassanasavanesu viya pīti.

犹如在沙漠中困疲了的人，见闻于林水之时为喜；

Ñ: If a man exhausted in a desert saw or heard about a pond on the edge of a wood, he would have happiness;

Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ.

进入林荫之中受用于水之时为乐。

Ñ: if he went into the wood's shade and used the water, he would have bliss.

Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ.

于某时为喜某时为乐，当知如是清楚的辨说。

Ñ: And it should be understood that this is said because they are obvious on such occasions.