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comes to its culmination of development in him. While he is investigating that Dhamma with wisdom, examining it, and making a thorough inquiry into it, his energy is aroused, unflagging. Monks, at the time when, while a monk is investigating that Dhamma with wisdom, examining it, and making a thorough inquiry into it, his energy is aroused, unflagging, the enlightenment factor of energy is aroused in him at that time; at that time the enlightenment factor of energy... At that time the monk develops; the enlightenment factor of energy at that time reaches full development for the monk. For one with aroused energy, unworldly joy arises. At which time, monks, for a monk with aroused energy, unworldly joy arises, the enlightenment factor of joy at that time is aroused for the monk; the enlightenment factor of joy at that time the monk develops; the enlightenment factor of joy at that time reaches full development for the monk. For one with a joyful mind, the body also becomes tranquil, the mind also becomes tranquil. At which time, monks, for a monk with a joyful mind, the body also becomes tranquil, the mind also becomes tranquil, the enlightenment factor of tranquility at that time is aroused for the monk; the enlightenment factor of tranquility at that time the monk develops; the enlightenment factor of tranquility at that time reaches full development for the monk. For one with a tranquil body, happy, the mind becomes concentrated. At which time, monks, for a monk with a tranquil body, happy, the mind becomes concentrated, the enlightenment factor of concentration at that time is aroused for the monk; the enlightenment factor of concentration at that time the monk develops; the enlightenment factor of concentration at that time reaches full development for the monk. He then thoroughly watches over the mind thus concentrated. At which time, monks, a monk thoroughly watches over the mind thus concentrated, the enlightenment factor of equanimity at that time is aroused for the monk; the enlightenment factor of equanimity at that time the monk develops; the enlightenment factor of equanimity at that time reaches full development for the monk. Monks, when these seven enlightenment factors are thus developed, thus frequently practiced, seven fruits, seven benefits are to be expected. Which are the seven fruits, seven benefits? In this very life, one immediately realizes final knowledge. If not in this very life, one immediately realizes final knowledge, then At the time of death, he attains another. If he does not attain another in this very life, if he does not attain another at the time of death, then, with the destruction of the five lower fetters, he becomes one who attains Nibbāna in the interval. If he does not attain another in this very life, if he does not attain another at the time of death, if he does not become one who attains Nibbāna in the interval with the destruction of the five lower fetters, then, with the destruction of the five lower fetters, he becomes one who attains Nibbāna by striking at the life-span. If he does not attain another in this very life, if he does not attain another at the time of death, if he does not become one who attains Nibbāna in the interval with the destruction of the five lower fetters, if he does not become one who attains Nibbāna by striking at the life-span with the destruction of the five lower fetters, then, with the destruction of the five lower fetters, he becomes one who attains Nibbāna without exertion. If he does not attain another in this very life, if he does not attain another at the time of death, if he does not become one who attains Nibbāna in the interval with the destruction of the five lower fetters, if he does not become one who attains Nibbāna by striking at the life-span with the destruction of the five lower fetters, if he does not become one who attains Nibbāna without exertion with the destruction of the five lower fetters, then, with the destruction of the five lower fetters, he becomes one who attains Nibbāna with exertion. If he does not attain another in this very life, if he does not attain another at the time of death, if he does not become one who attains Nibbāna in the interval with the destruction of the five lower fetters, if he does not become one who attains Nibbāna by striking at the life-span with the destruction of the five lower fetters, if he does not become one who attains Nibbāna without exertion with the destruction of the five lower fetters, if he does not become one who attains Nibbāna with exertion with the destruction of the five lower fetters, then, with the destruction of the five lower fetters... with the destruction of them, becomes one who goes upstream, one who goes to Akaniṭṭha. Indeed, monks, when these seven factors of awakening are thus developed, thus frequently practiced, these seven fruits, seven benefits, are to be expected. The Third. 4. The Discourse on the Cloth 185. At one time, the venerable Sāriputta was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. There, indeed, the venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," indeed, those monks replied to the venerable Sāriputta. The venerable Sāriputta spoke thus: "These seven factors of awakening, friends. Which seven? The awakening factor of mindfulness, the awakening factor of investigation of phenomena, the awakening factor of energy, the awakening factor of rapture, the awakening factor of tranquility, the awakening factor of concentration, the awakening factor of equanimity – these, friends, are the seven factors of awakening. Of these seven factors of awakening, friends, with whichever factor of awakening I wish to dwell in the forenoon, with that factor of awakening I dwell in the forenoon; with whichever factor of awakening I wish to dwell at midday, with that factor of awakening I dwell at midday; with whichever factor of awakening I wish to dwell in the evening, with that factor of awakening I dwell in the evening. If, friends, the awakening factor of mindfulness is present in me, it is 'immeasurable' to me, it is 'well-initiated' to me, and when it stands, I know 'it stands'. And if it departs from me, I know 'it departs due to this cause'... ...If, friends, the awakening factor of equanimity is present in me, it is 'immeasurable' to me, it is 'well-initiated' to me, and when it stands, I know 'it stands'. And if it departs from me, I know 'it departs due to this cause'. "Just as, friends, for a king or a royal minister, there might be a chest full of cloths of various colors. He, whatever pair of cloths he wishes to wear in the forenoon, that very pair of cloths in the forenoon... I might wear this; whichever pair of robes I wish to wear at midday, that very pair of robes I wear at midday; whichever pair of robes I wish to wear in the evening, that very pair of robes I wear in the evening. Just so, friend, with these seven factors of awakening, by whichever factor of awakening I wish to dwell in the morning, by that very factor of awakening I dwell in the morning; by whichever factor of awakening I wish to dwell at midday, by that very factor of awakening I dwell at midday; by whichever factor of awakening I wish to dwell in the evening, by that very factor of awakening I dwell in the evening. If, friend, the factor of awakening mindfulness is present in me, it is boundless in me, it is well-commenced in me, and when it is present, I know 'it is present'. And if it departs from me, I know 'it departs from me due to this cause'... If, friend, the factor of awakening equanimity is present in me, it is boundless in me, it is well-commenced in me, and when it is present, I know 'it is present'. And if it departs from me, I know 'it departs from me due to this cause'. The Fourth. 5. The Discourse to a Monk 186. At Sāvatthī. Then a certain monk approached the Blessed One... Sitting to one side, that monk said to the Blessed One: "'Factors of awakening, factors of awakening' it is said, venerable sir. To what extent, venerable sir, are they called 'factors of awakening'?" "They lead to awakening, monk, therefore they are called 'factors of awakening'. Here, monk, one develops the factor of awakening mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment... develops the factor of awakening equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. For one who develops these seven factors of awakening, the mind is freed from the defilement of sensuality the mind is liberated from the defilement of becoming, the mind is liberated from the defilement of ignorance. In the liberated, there is the knowledge of liberation. ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being’—thus he understands. They lead to awakening, bhikkhu, therefore they are called ‘factors of awakening’.’’ The fifth. 6. The Discourse to Kuṇḍaliya At one time the Blessed One was staying at Sāketa, in the Añjana Wood, in the Deer Park. Then Kuṇḍaliya the wanderer approached the Blessed One; he approached and exchanged greetings with the Blessed One. When they had concluded their courteous and amiable talk, he sat down to one side. Seated to one side, Kuṇḍaliya the wanderer said to the Blessed One: ‘‘I am, good Gotama, one who relies on parks, a frequenter of assemblies. For me, good Gotama, after the meal, having eaten my breakfast, this is my custom: I wander from park to park, from garden to garden. There I see some ascetics and brahmins engaging in talk that extols the benefits of their own views and disparages the benefits of others’ views— ‘What benefit does Master Gotama dwell in?’’’ ‘‘The Tathāgata dwells, Kuṇḍaliya, in the benefit of the fruit of knowledge and liberation.’’