Developing Bliss (Piti-sambojjhanga)

Lord Budha stated:

Monks, there are practices that give rise to bliss (Pīti-sambojjhaïga). One must practice and contemplate these virtues. Repeatedly contemplating them carefully is the food which gives rise to bliss that has not yet arisen or causes bliss which has already arisen to progress to completion (Samyutta-nikāya, 19/368/97).

The commentary explained the practices giving rise to bliss (Pīti-sambojjhaïga) and for developing it to perfection and eliminating the Hindrances which dim the Wisdom Eye (Chakkhu) (Samyutta-nikāya Atthakata, 230-231) as follows. There are eleven practices:

1. Recollection of the Virtues of the Lord Buddhas: When one recalls the virtues of the Lord Buddhas with words such as ‘Itipi So Bhagavā,’ bliss (Pīti-sambojjhaïga) arises and spreads throughout the whole body, going deep into the bones (Upacāra).
2. Recollection of the Virtues of the Dhamma: When one recalls the virtues of the Dhamma with words such as ‘Svākkhāto Bhagavatā Dhammo,’ bliss arises and spreads throughout the whole body, going deep into the bones.
3. Recollection of the Virtues of the Sangha: When one recalls the virtues of the Sangha with words such as ‘Supatipanno Bhagavato Sāvakasaïgho,’ bliss arises and spreads throughout the whole body, going deep into the bones.
4. Recollection of Morality or Good Deeds (Sīla): When monks contemplate their pure, untorn observance of the four types of Precepts (Sīla) [Patimokkha Rules, Restraint of the Senses, Right Livelihood & Restraint regarding the Four Necessities] or when lay persons contemplate their Five Precepts, or Novices contemplate their Ten Precepts, Bliss arises and spreads throughout the whole body, going deep into the bones.
5. Recollection of Generosity (Dāna): When monks offer food to chaste companions who are hungry and contemplate that generosity, or when lay-persons make offerings and contemplate their generosity, bliss arises and spreads throughout the whole body, going deep into the bones.
6. Recollection of one’s Angelic Virtues: When one knows the virtues of angels and then recognizes them in himself and contemplates them, bliss arises and spreads throughout the whole body, going deep into the bones.
7. Recollection of the Virtues of Nirvana: When one contemplates that defilements which one has suppressed with Right Practice (Samāpatti) have not surfaced for 60 or 70 years, bliss arises and spreads throughout the whole body, going deep into the bones.
8. Avoiding fools: When one steers clear of dull, foolish wrongdoers who are unfaithful, indifferent or disrespectful towards the Triple Gem, a Cetiya, a Bodhi Tree or a senior monk, bliss arises and spreads throughout the whole body, going deep into the bones.
9. Associating with the wise: When one socializes intimately with learned, perceptive sages who are careful, gentle and faithful to the Triple Gem, bliss arises and spreads throughout the whole body, going deep into the bones.
10. Contemplating Suttas: When one reflects on Suttas which extol the virtues of the Triple Gem, bliss arises and spreads throughout the whole body, going deep into the bones.
11. Focusing on Experiencing Bliss (Pīti): means constantly directing attention to feeling bliss as an Enlightenment Factor, in all postures, whether standing or sitting, etc. As a result, bliss (Pīti-sambojjhaïga) arises and spreads throughout the whole body, going deep into the bones.

The Bliss Factor of Enlightenment or Pīti-sambojjhaïga arises due to these eleven causes and is fully developed to perfection when one attains Arahant Mentality.