“Endowed with this noble aggregate of moral discipline, this noble restraint over the sense faculties, this noble mindfulness and clear comprehension, and this noble contentment, he resorts to a secluded dwelling—a forest, the foot of a tree, a mountain, a glen, a hillside cave, a cremation ground, a jungle grove, the open air, a heap of straw. After returning from his alms-round, following his meals, he sits down, crosses his legs, holds his body erect, and sets up mindfulness before him.
“Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a benevolent mind, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells perceiving light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and worry, he dwells at ease within himself, with a peaceful mind; he purifies his mind from restlessness and worry. Having abandoned doubt, he dwells as one who has passed beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.
“Great king, suppose a man were to take a loan and apply it to his business, and his business were to succeed, so that he could pay back his old debts and would have enough money left over to maintain a wife. He would reflect on this, and as a result he would become glad and experience joy.
“Again, great king, suppose a man were to become sick, afflicted, gravely ill, so that he could not enjoy his food and his strength would decline. After some time he would recover from that illness and would enjoy his food and regain his bodily strength. He would reflect on this, and as a result he would become glad and experience joy.
“Again, great king, suppose a man were locked up in a prison. After some time he would be released from prison, safe and secure, with no loss of his possessions. He would reflect on this, and as a result he would become glad and experience joy.
“Again, great king, suppose a man were a slave, without independence, subservient to others, unable to go where he wants. After some time he would be released from slavery and gain his independence; he would no longer be subservient to others but a free man able to go where he wants. He would reflect on this, and as a result he would become glad and experience joy.
“Again, great king, suppose a man with wealth and possessions were travelling along a desert road where food was scarce and dangers were many. After some time he would cross over the desert and arrive safely at a village which is safe and free from danger. He would reflect on this, and as a result he would become glad and experience joy.
“In the same way, great king, when a bhikkhu sees that these five hindrances are unabandoned within himself, he regards that as a debt, as a sickness, as confinement in prison, as slavery, as a desert road.
“But when he sees that these five hindrances have been abandoned within himself, he regards that as freedom from debt, as good health, as release from prison, as freedom from slavery, as a place of safety.
“When he sees that these five hindrances have been abandoned within himself, gladness arises. When he is gladdened, rapture arises. When his mind is filled with rapture, his body becomes tranquil; tranquil in body, he experiences happiness; being happy, his mind becomes concentrated.
So when one sees that the hindrances are gone, rapture (Pīti) arises which, we could say, is a more intense form of joy (Pāmojja). This leads to tranquillity of the body and mind, and because of that tranquillity there is physical and mental bliss (sukha). This rapture and bliss is then said to pervade the entire body. Based on the suttas, and also in agreement with the commentaries, when there is Jhāna there is physical and mental bliss (sukha). The commentary to DN makes this clear, by stating that the sarīra also feels bliss. Sarīra there having the concrete meaning of the physical body, rather than the more fluid word “kāya”.
