§ 100.   {Iti 4.1; Iti 101}

This was said by the Blessed One, said by the Arahant, so I have heard: "I am a brahman, responsive to requests, open-handed, bearing my last body, an unsurpassed doctor & surgeon. You are my children, my sons, born from my mouth, born of the Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs in material things.

"There are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma.

"There are these two kinds of sharing: sharing of material things & sharing of the Dhamma. Of the two, this is supreme: sharing of the Dhamma.

"There are these two kinds of assistance: assistance with material things & assistance with the Dhamma. Of the two, this is supreme: help with the Dhamma.

"There are these two kinds of mass-donations: a mass-donation of material things & a mass-donation of the Dhamma. Of the two, this is supreme: a mass-donation of the Dhamma."

§ 101.   {Iti 4.2; Iti 102}

This was said by the Blessed One, said by the Arahant, so I have heard: "These four things are next to nothing, both easy to gain & blameless. Which four? Cast-off cloth is next to nothing, both easy to gain & blameless. Alms food is next to nothing, both easy to gain & blameless. The root of a tree as a dwelling place is next to nothing, both easy to gain & blameless. Medicine made of smelly urine[1] is next to nothing, both easy to gain & blameless. These are the four things that are next to nothing, both easy to gain & blameless. When a monk is content with what is next to nothing, easy to gain & blameless, then I say that he has one of the component factors of the contemplative life."

§ 102.   {Iti 4.3; Iti 103}

This was said by the Blessed One, said by the Arahant, so I have heard: "For one knowing & seeing, I tell you, there is the ending of fermentations, not for one not knowing & seeing. For one knowing what & seeing what is there the ending of fermentations? For one knowing & seeing, 'This is stress,' there is the ending of fermentations. For one knowing & seeing, 'This is the origination of stress,' there is the ending of fermentations. For one knowing & seeing, 'This is the cessation of stress,' there is the ending of fermentations. For one knowing & seeing, 'This is the path of practice leading to the cessation of stress,' there is the ending of fermentations. For one knowing in this way and seeing in this way is there the ending of fermentations."

§ 103.   {Iti 4.4; Iti 105}

This was said by the Blessed One, said by the Arahant, so I have heard: "Any brahmans or contemplatives who do not discern, as it actually is present, that 'This is stress,'... that 'This is the origination of stress,'... that 'This is the cessation of stress,' who do not discern, as it actually is present, that 'This is the path of practice leading to the cessation of stress': to me these brahmans & contemplatives do not count as brahmans among brahmans or as contemplatives among contemplatives. Furthermore, they do not enter & remain in the goal of the priestly life or the goal of the contemplative life, having directly known & made it manifest for themselves right in the present life.

"But any brahmans or contemplatives who discern, as it actually is present, that 'This is stress,'... that 'This is the origination of stress,'... that 'This is the cessation of stress,' who discern, as it actually is present, that 'This is the path of practice leading to the cessation of stress': to me these brahmans & contemplatives count as brahmans among brahmans and as contemplatives among contemplatives. Furthermore, they enter & remain in the goal of the priestly life & the goal of the contemplative life, having directly known & made it manifest for themselves right in the present life."

§ 104.   {Iti 4.5; Iti 107}

This was said by the Blessed One, said by the Arahant, so I have heard: "Those monks who are consummate in virtue, consummate in concentration, consummate in discernment, consummate in release, consummate in the knowledge & vision of release; who exhort, demonstrate, instruct, urge, rouse & encourage; who are competent rightly to point out the true Dhamma: seeing them, I tell you, accomplishes a great deal; listening to them, approaching them, attending to them, recollecting them, following them in going forth accomplishes a great deal. Why is that?

"By associating with monks of this sort, sharing with them, attending on them, the as-yet-unculminated aggregate of virtue goes to the culmination of its development, the as-yet-unculminated aggregate of concentration goes to the culmination of its development, the as-yet-unculminated aggregate of discernment goes to the culmination of its development, the as-yet-unculminated aggregate of release goes to the culmination of its development, the as-yet-unculminated aggregate of knowledge & vision of release goes to the culmination of its development. Monks of this sort are said to be teachers, leaders, abandoners of harm, dispellers of darkness, makers of light, makers of radiance, makers of brightness, makers of brilliance, bringers of illumination, noble ones, endowed with eyes that see."

§ 105.   {Iti 4.6; Iti 109}

This was said by the Blessed One, said by the Arahant, so I have heard: "There are these four birthplaces of craving where a monk's craving, when taking birth, takes birth. Which four? Either for the sake of cloth a monk's craving, when taking birth, takes birth. Or for the sake of alms food a monk's craving, when taking birth, takes birth. Or for the sake of lodging a monk's craving, when taking birth, takes birth. Or for the sake of becoming or not becoming this or that a monk's craving, when taking birth, takes birth. These are the four birthplaces of craving where a monk's craving, when taking birth, takes birth."

§ 106.   {Iti 4.7; Iti 109}

This was said by the Blessed One, said by the Arahant, so I have heard: "Living with Brahma are those families where, in the home, mother & father are revered by the children. Living with the first devas are those families where, in the home, mother & father are revered by the children. Living with the first teachers are those families where, in the home, mother & father are revered by the children. Living with those worthy of gifts are those families where, in the home, mother & father are revered by the children. 'Brahma' is a designation for mother & father. 'The first devas' is a designation for mother & father. 'The first teachers' is a designation for mother & father. 'Those worthy of gifts' is a designation for mother & father. Why is that? Mother & father do much for their children. They care for them, nourish them, introduce them to this world."

§ 107.   {Iti 4.8; Iti 111}

This was said by the Blessed One, said by the Arahant, so I have heard: "Monks, brahmans & householders are very helpful to you, as they provide you with the requisites of robes, alms food, lodgings, & medical requisites for the sick. And you, monks, are very helpful to brahmans & householders, as you teach them the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; as you expound the holy life both in letter & meaning, entirely complete, surpassingly pure. In this way the holy life is lived in mutual dependence, for the purpose of crossing over the flood, for making a right end to stress."

§ 108.   {Iti 4.9; Iti 112}

This was said by the Blessed One, said by the Arahant, so I have heard: "Any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are not followers of mine. They have turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, no growth, increase, or abundance.

"But any monks who are not deceitful, not talkers, who are enlightened, pliant, & well-centered: they are followers of mine. They have not turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, growth, increase, & abundance.

§ 109.   {Iti 4.10; Iti 114}

This was said by the Blessed One, said by the Arahant, so I have heard: "Suppose a man was being carried along by the flow of a river, lovely & alluring. And then another man with good eyesight, standing on the bank, on seeing him would say: 'My good man, even though you are being carried along by the flow of a river, lovely & alluring, further down from here is a pool with waves & whirlpools, with monsters & demons. On reaching that pool you will suffer death or death-like pain.' Then the first man, on hearing the words of the second man, would make an effort with his hands & feet to go against the flow.

"I have given you this simile to illustrate a meaning. The meaning is this: the flow of the river stands for craving. Lovely & alluring stands for the six internal sense-media. The pool further down stands for the five lower fetters.[1] The waves stand for anger & distress. The whirlpools stand for the five strings of sensuality. The monsters & demons stand for the opposite sex. Against the flow stands for renunciation. Making an effort with hands & feet stands for the arousing of persistence. The man with good eyesight standing on the bank stands for the Tathagata, worthy & rightly self-awakened."

§ 110.   {Iti 4.11; Iti 115}

This was said by the Blessed One, said by the Arahant, so I have heard: "If, while he is walking, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk walking with such a lack of ardency & concern is called continually & continuously lethargic & low in his persistence.

"If, while he is standing...

"If, while he is sitting...

"If, while he is lying down, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk lying down with such a lack of ardency & concern is called continually & continuously lethargic & low in his persistence.

"But if, while he is walking, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, & wipes that thought out of existence, then a monk walking with such ardency & concern is called continually & continuously resolute, one with persistence aroused.

"If, while he is standing...

"If, while he is sitting...

"If, while he is lying down, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, & wipes that thought out of existence, then a monk lying down with such ardency & concern is called continually & continuously resolute, one with persistence aroused."

§ 111.   {Iti 4.12; Iti 118}

This was said by the Blessed One, said by the Arahant, so I have heard: "Be consummate in virtue, monks, and consummate in the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.

"When one is consummate in virtue, consummate in the Patimokkha; dwelling restrained in accordance with the Patimokkha, consummate in one's behavior & sphere of activity; training oneself, having undertaken the training rules, seeing danger in the slightest faults — what more is to be done?

"If, while he is walking, any greed in a monk is done away with, any ill will, any sloth & drowsiness, any restlessness & anxiety, any uncertainty is done away with; if his persistence is aroused and not lax; if his mindfulness is established & unmuddled; if his body is calm & unaroused; if his mind is centered & unified: then a monk walking with such ardency & concern is called continually & continuously resolute, one with persistence aroused.

"If, while he is standing...

"If, while he is sitting...

"If, while he is lying down, any greed in a monk is done away with, any ill will, any sloth & drowsiness, any restlessness & anxiety, any uncertainty is done away with; if his persistence is aroused and not lax; if his mindfulness is established & unmuddled; if his body is calm & unaroused; if his mind is centered & unified: then a monk lying down with such ardency & concern is called continually & continuously resolute, one with persistence aroused."

§ 112.   {Iti 4.13; Iti 121}

This was said by the Blessed One, said by the Arahant, so I have heard: "The world[1] has been fully awakened to by the Tathagata. From the world, the Tathagata is disjoined. The origination of the world has been fully awakened to by the Tathagata. The origination of the world has, by the Tathagata, been abandoned. The cessation of the world has been fully awakened to by the Tathagata. The cessation of the world has, by the Tathagata, been realized. The path leading to the cessation of the world has been fully awakened to by the Tathagata. The path leading to the cessation of the world has, by the Tathagata, been developed.

"Whatever in this world — with its devas, Maras, & Brahmas, its generations complete with contemplatives & brahmans, princes & men — is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathagata. Thus he is called the Tathagata.

"From the night the Tathagata fully awakens to the unsurpassed Right Self-awakening to the night he is totally unbound in the Unbinding property with no fuel remaining, whatever the Tathagata has said, spoken, explained is just so (tatha) and not otherwise. Thus he is called the Tathagata.

"The Tathagata is one who does in line with (tatha) what he teaches, one who teaches in line with what he does. Thus he is called the Tathagata.

"In this world with its devas, Maras, & Brahmas, its generations complete with contemplatives & brahmans, princes & men, the Tathagata is the unconquered conqueror, all-seeing, the wielder of power.[2] Thus he is called the Tathagata." This is the meaning of what the Blessed One said. So with regard to this it was said:

This, too, was the meaning of what was said by the Blessed One, so I have heard.