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towards establishing the investigation-of-doctrine enlightenment factor in sitting and standing and so on. Thus, he knows that the development of the enlightenment factor that has arisen reaches fulfillment through the path of arahantship. For the energy enlightenment factor – "Monks, there is the element of initiative, the element of effort, the element of exertion. There, repeated wise attention – this is food for the arising of the energy enlightenment factor that has not arisen, or for the increase, growth, development, and fulfillment of the energy enlightenment factor that has arisen" (SN 46.3) – Thus, there is arising. Moreover, eleven things lead to the arising of the energy enlightenment factor – reflecting on the fear of the lower realms, seeing the benefits, reflecting on the path of going, attending to the reception of alms food, reflecting on the greatness of inheritance, reflecting on the greatness of the Teacher, reflecting on the greatness of birth, reflecting on the greatness of the spiritual companions, avoiding lazy persons, associating with persons of aroused energy, inclining towards that. There, Even while experiencing great suffering, starting from the causes of the five kinds of bondage, even when seized by creatures like net-caught fish and worms in the animal realm, even when pierced by goads and thorns, and during cart-pulling and the like, even in the realm of the departed, for many thousands of years, even for an entire Buddha-interval, being afflicted by hunger and thirst, even among the Kālakañjika Asuras, with a body of only bones and skin, measuring sixty or eighty cubits, while experiencing the suffering of wind, sun, and the like, it is not possible to generate the energy enlightenment factor. 'This, O bhikkhu, is the time for exerting energy,' even for one reflecting on the fear of the lower realms, the energy enlightenment factor arises. 'The nine supramundane states cannot be attained by the lazy; they can only be attained by the energetic; this is the benefit of energy,' even for one seeing the benefits, it arises. 'The path you must travel has been traveled by all Buddhas, Paccekabuddhas, and great disciples; and it cannot be traveled by the lazy,' even for one reflecting on the path to be traveled, it arises. 'Those who support you with alms and the like, these people are neither relatives, nor slaves, nor do they offer fine alms and the like thinking, "We will live depending on him"; but rather, they give hoping for great fruit from their actions. Even the Teacher does not permit you these requisites seeing, "Having consumed these requisites, this one will be strong in body and live happily"; but rather, these requisites are permitted thinking, "Consuming these, this one will practice the ascetic life and be freed from the suffering of the cycle." So now, living lazily, you will not repay that alms. Indeed, repayment of alms only occurs for the energetic,' even for one reflecting on the repayment of alms, it arises, like for the Elder Mahāmitta. It seems the Elder resided in a hut called Kassaka. In his alms-gathering village, a great female lay follower had adopted the Elder as her son and cared for him. One day, going to the forest, She said to her daughter, "Dear, in such and such a place are old rice grains, in such and such a place is milk-rice, in such and such a place is ghee, in such and such a place is molasses. When your brother Ayyamitta comes, cook a meal and give it to him with milk-rice, ghee, and molasses, and you too should eat." "But what will you eat, mother?" "I ate yesterday's leftover rice with gruel." "What will you eat during the day, mother?" "Put some greens in it and cook sour gruel with broken rice, dear." The Elder, having put on his robe and about to take out his bowl, heard that sound and admonished himself: 'The great laywoman eats leftover rice with gruel; during the day she will eat sour gruel with greens and broken rice; but for your sake she points out old rice grains and so on. Relying on that, she expects neither field, nor property, nor food, nor clothing; but she gives, desiring three attainments. Will you be able to give her those attainments, or will you not be able? This alms-food cannot be eaten by you with lust, with hatred, with delusion.' Having put the bowl in the bag, untied the belt, and turned back, he went to the farmer's hut, placed the bowl on the lower platform, the robe on the robe-rack, and sat down, resolving on effort, 'I will not leave without attaining Arahantship.' Having lived diligently for a long time, the newly ordained monk developed insight, and before the meal attained Arahantship, like a lotus blossoming, the great perfected one sat smiling. The deity dwelling in the tree at the door of the hut – "Homage to you, thoroughbred man, homage to you, best of men; Whose corruptions are destroyed, you are worthy of offerings, sir." Having uttered the exclamation – 'Venerable sir, by giving alms to Arahants like you who have entered for alms, old women will be freed from suffering,' she said. The Elder rose, opened the door, and looked for the time. Knowing it was already morning, he took his robe and bowl and entered the village. The girl, having prepared the food, sat watching, opening the door, thinking, "Now my brother will come, now my brother will come." When the Elder arrived at the door of the house, she took his bowl, filled it with a ball of milk-rice mixed with ghee and molasses, and placed it in his hands. The Elder, saying, "May you be well," gave thanks and departed. She stood watching him. For the Elder's complexion at that time was exceedingly pure, his senses were clear, his face shone exceedingly, like a ripe palmyra fruit freed from its stalk. The great laywoman, coming from the forest, asked, "Well, dear, has your brother come?" She told her all that had happened. The laywoman, knowing, "Today my son's ascetic duty has reached its peak," said, "Your brother delights, dear, in the Buddha's teaching; he does not yearn for anything else." Truly, this inheritance of the Teacher is great, namely, these seven noble treasures. It is not possible for the lazy to receive it. Just as parents cast out a disobedient son, saying, "This is not our son," and he does not receive the inheritance upon their death, so too, the lazy one does not receive this noble treasure inheritance, only the one who has aroused energy receives it. Even reflecting on the greatness of the inheritance, zeal arises. "Great indeed is your Teacher. For at the time of your Teacher's conception in his mother's womb, at his renunciation, at his enlightenment, at the turning of the Wheel of the Dhamma, at the Twin Miracle, at his descent from the celestial realm, at the relinquishing of his life-span, and at the time of his passing away, the ten-thousand world-system trembled. Is it fitting for you, having gone forth in the teaching of such a Teacher, to be lazy?" Even reflecting on the greatness of the Teacher, zeal arises. "By birth, too, you are now not of low caste; born in the Okkāka royal lineage, descended from the unbroken line of Mahāsammata; grandson of King Suddhodana and Queen Mahāmāyā; Rāh Even for one younger than Uḷāra, reflecting on lineage pride, it arises: 'It is not fitting for a son of the Victor like you to live lazily.' 'Sāriputta and Moggallāna, and the eighty great disciples, realized the supramundane Dhamma through effort. You are walking the path of these spiritual companions, or are you not?' Thus, reflecting on the greatness of spiritual companions, it arises. It arises even for one who avoids lazy individuals, resembling pythons, who lie with bodies and minds relaxed after filling their bellies, and for one who associates with energetic and zealous individuals, and for one whose mind is inclined and bent on generating effort in standing, sitting, and so on. Knowing that for one in whom it has thus arisen, the perfection of development is achieved through the path of arahantship. Of the joy enlightenment factor: "There are, monks, things conducive to the joy enlightenment factor. There, frequent right attention: this is food for the arising of the unarisen joy enlightenment factor, or for the increase, abundance, development, and perfection of the arisen joy enlightenment factor." Thus, there is arising. There, joy itself is what is called things conducive to the joy enlightenment factor. The attention that produces it is called right attention. Moreover, eleven things lead to the arising of the joy enlightenment factor: recollection of the Buddha, recollection of the Dhamma and Sangha, virtue, generosity, and the deities, recollection of peace, avoiding rough individuals, associating with gentle individuals, reflecting on inspiring discourses, and being resolved on that. For one who recollects the qualities of the Buddha, the joy enlightenment factor arises, pervading the entire body up to the neighborhood level; for one who recollects the qualities of the Dhamma and Sangha, for one who reflects on the fourfold purity of virtue, kept unbroken for a long time, for a householder who reflects on the ten precepts or the five precepts, for one who, in times of famine and fear, gives excellent food to spiritual companions, saying, 'Thus Even for one reflecting on abandonment, "I am not," Even for a householder reflecting on gifts given to the virtuous at such times, Even for one reflecting on the presence in oneself of qualities like those by which deities attained divinity, Even for one reflecting that defilements suppressed by attainment do not arise for sixty or seventy years, Even for one avoiding a rough person like dust on a donkey's back, indicated by irreverent actions in seeing shrines, Bodhi trees, or elders, due to a lack of affection and faith in the Buddha and others,