(偈 44)
谁知己与世，天界与地狱？
谁悟善说法，如花匠选花？
(注: 世-Paţhavi大地。指人、饿鬼与畜生; 天界与地狱-六道轮回: 法-三十七道品； 选花-喻能如工巧花匠精选花朵)
Who will comprehend this earth, and this realm of Yama, and this world together with the devas? Who will investigate the well-taught Path to Truth, even as an expert (garland maker) will pick flowers?
# 含义 Meaning
谁能如实知见六道轮回, 谁能如实知见三十七道品, 一如技艺精湛的花匠, 精挑细选花朵一般?
Who shall examine this earth (i.e., this body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
(偈 45)
修学知己世，天界与地狱，
修学悟善法，如花匠选花。
(注: 修学-Sekha学人, 修道人)
A disciple in training, will comprehend this earth, and this realm of Yama together with the realm of the devas. A disciple in training will investigate the well-taught Path to Truth even as an expert (garlandmaker) will pick flowers.
# 含义 Meaning
学地比库如实知见六道轮回和三十七道品, 正如技艺精湛的花匠, 精挑细选花朵一般。
(注: 学地比库：已证初果，但尚未证得阿罗汉果的比库。)
The Ariya Sekha shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
1. dhammapadam sudesitam: the well-taught Path of Virtue; here it means the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma).
2. sekho/sekhapuggala: one who is practising the Dhamma, and has entered the Path, but has not yet become an arahat. The term is applied to the first seven ariyapuggalas, the eighth or arahat being asekho.
* 故事集 Story
观身 04-44 & 45
一群比库随从佛陀到一个村落之后，返回揭达林给孤独园。傍晚时分，这群比库聚在一起讨论当天的行程，尤其是山形地势等。他们讨论到底是平地或山峦起伏，是泥土地或沙地，红土或黑土等。这时候佛陀来探视他们，知道他们谈论的话题时，佛陀告诫他们：「你们所谈的山川地势等，是身外的环境，你们最好观身，并努力去了解其中涵意。」
佛陀接着说：「透过观身，比库可以了解世间、诸天与地狱，也可以明白奥妙的佛法就像园艺专家精心设计的花园。」
这些比库听闻佛陀的说法后，正念现前，专心思考佛陀地教诲，终于涤尽内心所有的烦恼，证得圣果。
(注) 学地比库：已证初果，但尚未证得阿罗汉果的比库。
The Story of Five Hundred Bhikkhus 04-44 & 45
Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, "Bhikkhus, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."
Then the Buddha spoke the above verses, at the end of the discourse those five hundred bhikkhus attained arahatship.
(偈 46)
当观色无常，如泡如幻影，
断魔欲花箭，死魔无从见。
(注: 欲花箭-魔王花矢喻心为欲境所诱惑; 死魔-Maccurāja死神)
Knowing that this body is like bubbles, and fully understanding its illusory nature, one should destroy the flower-shafts of Māra, and pass beyond the sight of the king of death.
# 含义 Meaning
人应该观色身如泡沫幻影, 摧毁爱欲, 脱离生死轮回。
One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage, will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.
* 故事集 Story
观身如镜的比库 04-46
有一次，佛陀停留在沙瓦提城的揭达林给孤独园时，有位比库得到佛陀给他的禅观指导后，到一处森林里去禅修。
他虽然很精进，却进步不多，因此对自己不满意，并且想道：「我要回去，请佛陀另外给一个比较适合我气质的题目。」想完之后，他就出发回揭达林给孤独园。
途中，他遇见海市蜃楼，仔细思惟之后，他明白这种现象不过是水的幻影而已。人的血肉之躯同样也只是生老病死的幻像，实际上无我。他当下继续观想海市蜃楼的幻像。后来，他又到阿致罗筏底河边洗浴，洗完后坐在河边的树下休息时，看见飞溅的水花泡沫时，他明白血肉之躯的无常。
这时候，佛陀在揭达林给孤独园中，看见他的情形，就放光，向他说法：「比库！你的观念正确，继续保持下去，能够观身如水花般无常，幻影般无我是很好的事。」
佛陀告诫后，这比库就证得阿罗汉果。
The Story of the Bhikkhu who Contemplates the Body as a Mirage 04-46
On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.
Soon, the Buddha appeared in his vision and said to him, "My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."
Then the Buddha spoke the above verse, at the end of the discourse the bhikkhu attained arahatship.
(偈 47)
采集百花卉，心生诸染着，
沉沦于生死，洪流卷睡村。
(注: 百花卉-欲乐)
The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.
# 含义 Meaning
采集诸花卉, 心生染着的人, 沉沦生死, 一如洪水冲走沉睡的村落。
Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
* 故事集 Story
琉璃王报复释迦族 04-47
高沙喇国巴谢那地王希望与释迦族缔造姻亲关系，就派遣使节到咖毕喇瓦土城，请求与释迦族的一位公主结婚。释迦族的王子们不想冒犯巴谢那地王，就答应他的请求，但他们却送给他一位美丽的女孩，而不是公主，这女孩是摩诃男与一婢女所生的。不知情的巴谢那地王立这位女孩为妾。后来，这女孩生下一位王子，并且命名为琉璃。王子年满十六岁时，被派去拜访外祖父摩诃男和释迦族的王子们。他受到某种程度的款待，但所有比他年轻的释迦族王子都事先被送到一个村落去，以避免向王子致敬。过了几天，王子一行人折返回国。王子刚动身没多久，一个女仆就被传唤来用牛乳清洗王子坐过的地方。这女仆一面工作一面呢喃道：「这是那个婢女的儿子坐过的地方。」这时候，一位被王子派遣回来拿东西的随从偷听到她的呢喃，就去向王子报告说，王子的母亲茉利夫人事实上是婢女的女儿。
王子知道真相后，极端愤怒，发誓有一天要毁灭所有的释迦族人。后来他当了国王，果真发兵攻打释迦族，并把除了摩诃男身边的人和少数一些人以外，其他人都格杀殆尽。事后，他和军队在返国的途中驻扎在阿致罗筏底河床。当天晚上，河的上游地带暴雨倾盆，暴涨的河水如万马奔腾地把他和军队一齐冲入大海。
听到这两件悲惨的事故，佛陀向众比库解释，他的亲人──释迦族的王子们在前世曾经在河中用药毒鱼，所以今生才会集体丧生。
至于王子和他的军队，佛陀说：就像洪水冲走所有沉睡中的村民一样，死神带走所有迷恋感官享乐的众生。
The Story of Vitatubha 04-47
King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahanama and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Vitatubha. When the prince was sixteen years old, he was sent on a visit to King Mahanama and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Vitatubha had been sent away to a village, so that they would not have to pay respect to Vitatubha. After staying a few days in Kapilavatthu, Vitatubha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Vitatubha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Vitatubha's entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Vitatubha's mother, Vasabhakhattiya, was the daughter of a slave girl belonging to Mahanama.
When Vitatubha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Vitatubha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahanama and some others. On their way home, Vitatubha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Vitatubha and his army into the ocean.
On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Vitatubha and his army, the Buddha said, "As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."
Then the Buddha spoke the above verse.
Then the Buddha spoke the above verse.
(偈 48)
采集百花卉，心生诸染着，
贪欲无厌者，死魔得所乘。
Who gathers the flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desire, the Destroyer brings under his sway.
# 含义 Meaning
采集诸花卉, 心生染着, 又无法厌足贪欲的人, 沉沦生死。
Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures and is insatiate in them is over powered by Death.
* 故事集 Story
往生三十三天的女信徒 04-48
葩倜扑姬喀枯玛莉是沙瓦提城的女信徒，十六岁时就结婚了，并且育有四个儿子。她很有德行，喜欢以食物和其它必需品布施修行的人。她经常到僧团精舍去清洗房舍，装满所有瓶罐的水并且做其它的杂事。她知道自己的前世是三十三天王的妻子之一，同时 ，她还清楚记得她是在所有的人都到花园摘花嬉戏时往生到人间的。所以，每次供养比比库或做其它的功德时，她都渴望将来能往生三十三天，再做三十三天王的妻子，一如前世般。
有一天，她生病去逝了，并且正如她热烈期望地往生三十三天，成为三十三天王的妻子。由于三十三天的一天等于人间的一百年，所以她再往生三十三天时，三十三天王等人还在花园里玩，几乎忘了她的存在，所以当她再度加入时，三十三天王问她一早上都到那里去了，她告诉他，自己已经到人间走一回了。
这时候，比库们向佛陀报告葩倜扑姬喀枯玛莉去世的事。佛陀说：
生命是短暂的，人还未能满足感官欲望时，死亡已经夺走人的生命。
The Story of Patipujika Kumari 04-48
Patipujika Kumari was a lady from Savatthi. She married at the age of sixteen and had four sons. She was a virtuous as well as a generous lady, who loved to make offerings of food and other requisites to the bhikkhus. She would often go to the monastery and clean up the premises, fill the pots and jars with water and perform other services. Patipujika also possessed Jatissara Knowledge through which she remembered that in her previous existence she was one of the numerous wives of Malabhari, in the deva world of Tavatimsa. She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, plucking and picking flowers. So, every time she made offerings to the bhikkhus or performed any other meritorious act, she would pray that she might be reborn in the Tavatimsa realm as a wife of Malabhari, her previous husband.
One day, Patipujika fell ill and passed away that same evening. As she had so ardently wished, she was reborn in Tavatimsa deva world as a wife of Malabhari. As one hundred years in the human world is equivalent to just one day in Tavatimsa world, Malabhari and his other wives were still in the garden enjoying themselves and Patipujika was barely missed by them. So, when she rejoined them, Malabhari asked her where she had been the whole morning. She then told him about her passing away from Tavatimsa, her rebirth in the human world, her marriage to a man and also about how she had given birth to four sons, her passing away from there and finally her return to Tavatimsa.
When the bhikkhus learned about the death of Patipujika, they were stricken with grief. They went to the Buddha and reported that Patipujika, who was offering alms-food to them early in the morning, had passed away in the evening. To them the Buddha replied that the life of beings was very brief; and that before they could hardly be satiated in their sensual pleasures, they were overpowered by Death.
Then the Buddha spoke the above verse.
Then the Buddha spoke the above verse.
(偈 49)
圣者入村邑，犹蜂入花间，
唯将花蜜取，不损花色香。
(注: 圣者-Muni牟尼, 寂然者, 指沙门)
As a bee without harming the flower, its colour or scent, flies away,
collecting only the honey, even so should the sage wander in the village.
# 含义 Meaning
智者进入村落时, 就像蜜蜂入花丛, 只知采蜜, 不伤害花卉和色香。
As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
* 故事集 Story
吝啬的富翁 04-49
## 马哈摩嘎喇那 = 目犍连 (十大弟子 / 神通第一)
## 马哈摩嘎喇那 = 目犍连 (十大弟子 / 神通第一)
王舍城附近的萨卡罗村子里住着一位吝啬的富翁，他的名字叫做憍尸罗。有一天，富翁与太太要烘焙一些糕饼，但为了避免与别人分享，所以就在房子的最顶层秘密烘焙。
当天早上，佛陀透过神通，知道富翁夫妇即将可以证得初果，就派遣马哈摩嘎喇那尊者到富翁的家去，并且交代尊者在中饭之前把富翁夫妇请回精舍。马哈摩嘎喇那于是运用神通，一眨眼就到达富翁的家，到达之后，他就站在窗子外面。富翁请尊者离开，但尊者不予理睬。最后，富翁告诉太太：「做个小糕饼给他，打发他走！」富翁太太就拿了一小面团，放在烘盘上，但面团却胀大起来，并充满整个烤盘。富翁认为一定是太太用了太多的面团，所以就亲自另外拿了一块小小的面团，放在烘盘里，但面团也一样胀大，试了好几次，不管用多么小的面团，他们就是无法如愿地烘焙出很小的糕饼。最后，富翁只好叫太太从篮子里随意取出一块给尊者，但当他太太正要拿出糕饼时，所有的糕饼全粘在一起，无法分开。至此，富翁对糕饼倒尽胃口，就把整篮的糕饼都送给马哈摩嘎喇那尊者。尊者这才向他们谈有关布施的佛法，他也向富翁夫妇说，佛陀和其他比库正在沙瓦提城的揭达林给孤独园等他们，富翁夫妇便带着糕饼随尊者去见佛陀，并用糕饼供养佛陀和比库们。供养之后，佛陀宣讲布施的佛法，富翁夫妇两人因而了悟佛法。
(注) 注释家对本法句的解释略有不同：
- 达摩难陀上座认为这句法句的意思是说：智者不伤害村民的信仰、慷慨和财富；
- Narada 上座则认为是：不造成任何人的不方便；
- Sri Acharya Buddharakkhita 尊者则说：智者入村落化缘时，也提供世人做功德的机会；
- 了参法师在《南传法句经》的翻译则未加任何注解。
The Story of Kosiya, the Miserly Rich Man 04-49
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
In the village of Sakkara, near Rajagaha, there lived a miserly rich man by the name of Kosiya, who was very reluctant to give away even the tiniest part of anything belonging to him. One day, to avoid sharing with others, the rich man and his wife were making some pancakes in the uppermost storey of their house, where no one would see them.
Early in the morning, on that day, the Buddha through his supernormal power, saw the rich man and his wife in his vision, and knew that both of them would soon attain Sotapatti Fruition. So he sent his Chief Disciple Maha Moggallana to the house of the rich man, with instructions to bring the couple to the Jetavana monastery in time for the midday meal. The Chief Disciple, by supernormal power, reached Kosiya's house in an instant and stood at the window. The rich man saw him and asked him to leave; the Venerable Maha Moggallana just stood there without saying anything. In the end, Kosiya said to his wife, "Make a very small pancake and give it to the bhikkhu." So she took just a little amount of dough and put it in the pan, and the cake filled up the whole pan. Kosiya thought his wife must have put in too much, so he took just a pinch of dough and put it into the pan; his pancake also swelled into a big one. It so happened that however little dough they might put in, they were unable to make small pancakes. At last, Kosiya asked his wife to offer one from the basket to the bhikkhu. When she tried to take out one from the basket it would not come off because all the pancakes were sticking together and could not be separated. By this time Kosiya has lost all appetite for pancakes and offered the whole basket of pancakes to Maha Moggallana. The Chief Disciple then delivered a discourse on charity to the rich man and his wife. He also told the couple about how the Buddha was waiting with five hundred bhikkhus at the Jetavana monastery in Savatthi, forty-five yojanas away from Rajagaha. Maha Moggallana, by his supernormal power, then took both Kosiya and his wife together with their basket of pancakes, to the presence of the Buddha. There, they offered the pancakes to the Buddha and the five hundred bhikkhus. At the end of the meal, the Buddha delivered a discourse on charity, and both Kosiya and his wife attained Sotapatti Fruition.
Next evening, while the bhikkhus were talking in praise of Maha Moggallana, the Buddha came to them and said, "Bhikkhus, you should also dwell and act in the village like Maha Moggallana, receiving the offerings of the villagers without affecting their faith and generosity, or their wealth."
Then the Buddha spoke the above verse.
Then the Buddha spoke the above verse.
(偈 50)
不举他功过，勿观作未作，
唯观己修行，已修与未修。
Disregard the faults of others, things left done and undone by others, but examine the deeds done and not done by oneself.
# 含义 Meaning
不探查他人过错, 不管他人已作、未作, 只应该察觉自己做了什么事, 什么事尚未作。
One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
* 故事集 Story
不要理睬他人的咀咒 04-50
沙瓦提城里有位富有的女士，是裸形苦行者─潘谛格的信徒。她的强烈信仰，使她对待潘谛格就好像对待自己的儿子。她有很多的街坊和朋友都是佛陀的信徒。这些朋友经常到揭达林给孤独园向佛陀顶礼问讯，听佛说法。每当她听到这些朋友称赞佛陀时，她也想去向佛陀顶礼问讯，听佛陀开示，但几次都被潘谛格阻止。
既然无法亲自前往，她就要儿子去请佛陀到家里来接受供养。她准备了特别的食物，供养之后，佛陀宣说随喜。第一次听到佛陀用宏亮的声音宣说奥妙的佛法时，她的身心充满喜悦，并不自觉的喊着：「说的好！说的好！」
隔壁的潘谛格听到她喜悦的呼喊声时，想道：「她不再是我的弟子了！」他愤怒地走出他的房间，向她和佛陀咀咒，并且一路咀咒地离开她家。
这件意外使她十分尴尬、羞愧，再也无法专心听佛陀说法。佛陀劝诫她不要理睬那些咀咒和恐吓，应该正念现前地观照自己的善恶行为。
听完佛陀的说法后，她证得初果
The Story of the Ascetic Paveyya 04-50
A rich lady of Savatthi had adopted Paveyya, an ascetic, as a son and was looking after his needs. When she heard her neighbours talking in praise of the Buddha, she wished very much to invite him to her house to offer him alms-food. So, the Buddha was invited and choice food was offered. As the Buddha was expressing appreciation (anumodana), Paveyya, who was in the next room, fumed with rage. He blamed and cursed the lady for venerating the Buddha. The lady heard him cursing and shouting and felt so ashamed that she could not concentrate on what the Buddha was saying. The Buddha told her not to be concerned about those curses and threats, but to concentrate only on her own good and bad deeds.
Then the Buddha spoke the above verse, at the end of the discourse the rich lady attained Sotapatti Fruition.
(偈 51)
人若不奉行，已说之善法，
无能得善果，如美花无香。
As a lovely flower that is beautiful, but scentless, the well-spoken word of one who does not practise is fruitless.
# 含义 Meaning
人若不能奉行所说的善语, 无法得到善果, 就像美丽但毫无香气的花朵。
Just as a beautiful flower, lacking in scent, cannot give the wearer the benefit of its scent, so also, the well-preached words of the Buddha cannot benefit one who does not practise the Dhamma.
(偈 52)
人若真奉行，已说之善法，
必能得善果，如美花芬香。
As a lovely flower that is beautiful and fragrant, the well-spoken word of one who practises it bears fruit.
# 含义 Meaning
人若奉行所说的善语, 必得善果, 像美丽又芳香的花果。
Just as a flower, beautiful as well as fragrant, will give the wearer the benefit of its scent, so also, the well-preached words of the Buddha will benefit one who practises the Dhamma.
* 故事集 Story
应该礼敬谁 04-51 & 52
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
沙瓦提城的佛陀信徒乔塔帕哩已经证得二果。有一次，他正在揭达林给孤独园听佛陀说法时，巴谢那地王突然也来了。乔塔帕哩没有起身，因为他认为若起身，可能会被认为是向国王，而不是向佛陀表达敬意，国王却引以为侮辱而非常愤怒。佛陀知道国王心中的不满，就向国王赞叹乔塔帕哩的德行及对经藏的娴熟。佛陀的解释让国王释怀，并对乔塔帕哩留下深刻的印象。
后来，国王再次遇到乔塔帕哩时，请他为两位妻妾教导佛法，乔塔帕哩委婉的拒绝，并建议国王请佛陀另外派比库担任这份工作。佛陀就指定阿难达固定到王宫，向皇后玛莉咖夫人和行雨夫人说法。后来，佛陀问阿难达，两位后妃的进展如何，阿难达说，玛莉咖夫人认真修习，但行雨夫人却不专心。
佛陀说，只有专心、敬谨、认真修行，并且精进奉行的人，才能得到佛法的法益。
The Story of Chattapani, a Lay Disciple 04-51 & 52
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
A lay disciple named Chattapani who was an anagami* lived in Savatthi. On one occasion, Chattapani was with the Buddha at the Jetavana monastery respectfully and attentively listening to a religious discourse, when King Pasenadi also came to the Buddha. Chattapani did not stand up because he thought that by standing up, it might mean that he was paying respect to the king, but not paying due respect to the Buddha. The king took that as an insult and was very much offended. The Buddha knew exactly how the king was feeling; so he spoke in praise of Chattapani, who was well-versed in the Dhamma and had also attained the Anagami Fruition. On hearing this, the king was impressed and favourably inclined towards Chattapani.
When the king next met Chattapani he said, "You are so learned; could you please come to the palace and give lessons of the Dhamma to my two queens?" Chattapani declined but he suggested that the king should request the Buddha to assign a bhikkhu for this purpose. So, the king approached the Buddha in connection with this, and the Buddha directed the Venerable Ananda to go regularly to the palace and teach the Dhamma to Queen Mallika and Queen Vasabhakhattiya. After some time, the Buddha asked the Venerable Ananda about the progress of the two queens. The Venerable Ananda answered that although Mallika was learning the Dhamma seriously, Vasabhakhattiya was not paying proper attention. On hearing this the Buddha said that the Dhamma could be of benefit only to those who learn it seriously with due respect and proper attention and then practise diligently what was taught.
Then the Buddha spoke the above verses.
Then the Buddha spoke the above verses.
*Anagami: one who has attained the third Magga.
(偈 53)
犹如集百花，能镶诸花鬘，
得生于人中，应作诸善行。
As from a heap of flowers many a garland is made, even so, many good deeds should be done by one born a mortal.
# 含义 Meaning
人应该作种种善事, 如同众多花朵可以制作很多的花圈。
As from a collection of flowers many a garland can be made by an expert florist, so also, much good can be done (with wealth, out of faith and generosity) by one subject to birth and death.
* 故事集 Story
最虔诚的女信徒 04-53
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
维沙卡的父亲陀难闍那是跋提的富翁，她的母亲是须摩那德咪。她的祖父泯兔则是高沙喇国最有钱的五个人之一。她非常年轻的时候，佛陀曾经来过跋提。当时，她的祖父带她和她的同伴去听佛陀说法，听完之后，他们全都证得初果。
长大后，她嫁给沙瓦提城另一位富翁弥迦罗的儿子富楼那凡达那。结婚当天，她父亲告诉她做一个尽责的妻子要遵守十条规章：
１．不可以把家中的火拿到屋外。(火代表谤诽，为人妻子不可以向他人诉说丈夫和公婆的坏话。他们的缺点和家庭争论也不可向外人道。)
２．也不可以把屋外的火拿入家里。(为人妻子也不可以听东家长西家短。)
３．借东西给那些愿意借东西给别人的人。(借东西给有借有还的人。)
４．不借东西给那些不愿意借东西给别人的人。(不可借东西给有借不还的人。)
５．不管对方是否也有雅量借东西给别人，都可以借东西给对方。(对穷困潦倒的亲朋，即使不还，也要借给他们需要的东西。)
６．愉快的坐。(为人妻子见到公婆时，当起身敬意，不应坐着不理。（对其他长者亦然）。)
７．愉快的吃。(公婆丈夫照料妥当后，妻子方可进食，也应该确保仆人受到妥当的照顾。)
８．愉快的睡。(这不是说为人妻子可以尽情睡眠，相反地，为人妻子入睡前，应确定所有门窗都已关好，仆人也已善尽职责，同时，公婆丈夫已经入睡后才安心休息。）
９．照顾火。(公婆和丈夫应视之如火般的谨慎照顾。）
10．尊敬家神。(礼敬公婆和丈夫一如家神。 ）
有一天，她的公公弥迦罗正在进餐时，有一位比库到他家门口化缘，弥迦罗完全不予理睬，她看见这情形，就对比库说：「请尊者原谅！我公公只吃陈腐的食物。」这时候，她公公听见她这么说，非常生气，就要她离开这个家。她不愿意离开，反而请当初结婚时，她父亲派遣陪她过来夫家，方便她日后在面对任何问题时可以谘询的八位长者前来仲裁。长者们来到后，她的公公告诉他们：「我用金碗吃饭时，她却说我在吃陈腐的食物，由于这种犯上的行为，我要赶走她！」她解释说：「当我发现公公完全不理睬站在门口化缘的比库时，我在心里想：『既然我公公这一生从来没有做任何的功德，他不过是享受过去世的福报（陈腐的食物）罢了。』所以我才说：『我公公只吃陈腐的食物。』这样的说法难道错了吗？」
最后，这八位长者认为她没有犯错。她于是说，身为一位对佛法有绝对信心的人，她无法留在对比库不表欢迎的家庭中。她又说，如果不能邀请比库到家里来供养，并做其它布施，那么她就要离开这个家庭。她公公因此答应她所有的要求。
第二天，佛陀和众多比库就被邀请前来接受供养。正要供养的时候，她请她公公一起来供养，但为他所拒绝。供养之后，她再次请公公来听佛陀的开示，她公公也觉得不应该再拒绝，但他修苦行的师父却不让他去。结果她公公只好在布幔后面听佛陀说法。听完之后，她公公的善业成熟，就证得初果。他因此非常感激佛陀和她，并宣称她就像他的母亲一般，也因此，人们称呼她为鹿母（因为弥迦罗的意思是鹿）。
后来，她生育了几位儿女。当年结婚的时候，她父亲曾送她一件镶有珠宝、价值连城的外套。有一天，她到揭达林给孤独园时，觉得这件外套太沉重，就脱下来，用围巾包好，交给仆人保管。但这仆人却粗心大意地把它遗落在给孤独园。她要仆人回去找，但告诫他：「回去好好找找看！如果阿难达尊者已经找到了并且收起来，就不可以要回来，我要把这外套捐献出去。」阿难达尊者当时负责保管所有信徒遗留下来的东西。但阿难达尊者不接受她的好意，她便决定义卖这件外套，把所得的款项捐献出来。但没有人能出得起适当的价钱，所以她就自己买下来，并用这笔款项兴建东园鹿子母讲堂。
讲堂捐献仪式完成之后，当夜她召集家庭所有的成员，并告诉他们，她所有的心愿都已完成了，接着她就绕着讲堂走，同时唱颂偈语。这时，一些听到声音的比库以为她在唱歌，就向佛陀报告。「她是不是精神错乱了？」他们问佛陀。
佛陀解释道：「今天，她已经完成累世以来的愿望，也由于这种成就感，她才会这样心满意足，而用唱诵偈语来表达内心的喜悦，她决没有精神错乱的现象。累世以来，她就是个大布施者和积极提倡佛法的人。」
佛陀接着说，莲华上佛时，她有个朋友是主要的女信徒和赞助者，她在羡慕之余，也发愿希望能具有同样的德性，所以在一连七天供养该佛和众多比库后，她发了最诚挚的愿望，希望在未来世能成为未来佛的主要女弟子和赞助者。
莲华上佛就运用神通，观照未来，得知她在未来世会实现她的愿望，所以就授记她的愿望会实现，后来的咖沙巴佛也为她授记。
佛陀最后结论道：「维沙卡在前世强烈渴望做善事，并且确实完成很多善业。就像花艺专家利用一大片的花来制作很多的花圈。」
(注) 本法句的意思是说，人可以出于正信和慷慨的财施来完成很多善业。
The Story of Visakha 04-53
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Visakha was the daughter of a rich man of Bhaddiya, named Danancaya, and his wife Sumanadevi, and the granddaughter of Mendaka, one of the five extremely wealthy men of King Bimbisara's dominions. When Visakha was seven years old, the Buddha came on a tour to Bhaddiya. On that occasion, the rich man Mendaka took Visakha and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Visakha, her grandfather and all her five hundred companions attained Sotapatti Fruition.
When Visakha came of age, she married Punnavadahana, son of Migara, a fairly rich man from Savatthi. One day, while Migara was having his meal, a bhikkhu stopped for alms at his house; but Migara completely ignored the bhikkhu. Visakha, seeing this, said to the bhikkhu, "I am sorry, your reverence, my father-in-law only eats leftovers." On hearing this, Migara flew into a rage and told her to leave his house. But Visakha said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migara said to them, "While I was having my rice-with-milk in a golden bowl, Visakha said that I was taking only dirt and filth. For this offence, I'm sending her away." Thereupon, Visakha explained as follows: "When I saw my father-in-law completely ignoring the bhikkhu standing for alms-food, I thought to myself that my father-in-law was not doing any meritorious deed in this existence. he was only eating the fruits of his past good deeds. So, I said, 'My father-in-law only eats leftovers.' Now Sirs, what do you think, am I guilty?" The elders decided that Visakha was not guilty. Visakha then said that she was one who had absolute and unshakable faith in the Teaching of the Buddha and so could not stay where the bhikkhus were not welcome; and also, that if she was not given permission to invite the bhikkhus to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted to her to invite the Buddha and his bhikkhus to the house.
The next day, the Buddha and his disciples were invited to the house of Visakha. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Niganthas, would not let him go; however, they conceded that he could listen from behind a curtain. After hearing the Buddha's discourse Migara attained Sotapatti Fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Visakha would be like a mother to him, and Visakha came to be known as Migaramata.
Visakha gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grand-children. Visakha possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Visakha went to the Jetavana monastery with her entourage. On arrival at the monastery, she found that her bejeweled cloak was too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold it and take care of it. The maid absentmindedly left it at the monastery. It was the custom for the Venerable Ananda to look after the things left by any one of the lay disciples. Visakha sent the maid back to the monastery saying, "Go and look for the bejeweled cloak, but if the Venerable Ananda had already found it and kept it in a place do not bring it back; I donate the bejeweled cloak to the Venerable Ananda." But the Venerable Ananda did not accept her donation. So Visakha decided to sell the bejeweled cloak and donate the sale proceeds. But there was no one who could afford to buy that bejeweled cloak. So Visakha bought it back for nine crores and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbarama.
After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhus hearing her, thought she was singing and reported to the Buddha that Visakha was not like before, and that she was going round and round the monastery, singing. "Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "Today, Visakha had all her wishes of the past and present existences fulfilled and on account of that sense of achievement, she was feeling elated and contented; Visakha was just reciting some verses of exultation; she certainly had not gone off her head. Visakha, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers."
Then the Buddha spoke the above verse.
Then the Buddha spoke the above verse.
(偈 54)
花香与檀香，多伽罗茉莉，
诸香不逆扬，戒香遍四方。
(注: 多伽罗-Tagara桂香, 不没香; 茉莉-Mallikā小香花)
The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara and jasmine, but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.
# 含义 Meaning
花香、檀香、多伽罗香与茉莉花香都无法逆风飘香, 只有具足戒行的人, 名声飘送四方。
The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika)2; only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
(偈 55)
檀香多伽罗，莲花婆尸迦，
于诸众香中，最上唯戒香。
(注: 婆尸迦-Vassiki雨季花)
Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.
# 含义 Meaning
檀香、多伽罗香、莲花香与茉莉花香, 诸香中, 戒香为最上。
There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika); but the scent of virtue surpasses all scents.
* 故事集 Story
阿难达尊者的疑问 04-54 & 55
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
一天傍晚，阿难达尊者独自静坐时，想到一个问题：
「草木花根的香从来都是顺风飘散，不能逆风送香，难道真的没有香气既可以顺风飘送，也可以逆风送香吗？难道没有瀰散全世界的香吗？」
佛陀回答道：「阿难达！若有人皈依佛法僧三宝，守五戒，慷慨布施，不吝啬，这种人真正具有德行，值得赞叹。他（她）的声誉会四方传播，不管住在那里，所有的比库、婆罗门和居士们都对她(她)赞叹不已！」
The Story of the Question Raised by the Venerable Ananda 04-54 & 55
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
While the Venerable Ananda was sitting by himself one evening, the problem relating to scents and perfumes came to his mind and he pondered: "The scent of wood, the scent of flowers, and the scent of roots all spread with the current of wind but not against it. Is there no scent which would spread with the current of wind as well as against it? Is there no scent which would pervade every part of the world?" Without answering the question himself, the Venerable Ananda approached the Buddha and solicited an answer from him. The Buddha said, "Ananda, supposing, there is one who takes refuge in the Three Gems (the Buddha, the Dhamma, the Samgha), who observes the five moral precepts, who is generous and not avaricious; such a man is truly virtuous and truly worthy of praise. The reputation of that virtuous one would spread far and wide, and bhikkhus, brahmins and laymen all alike would speak in praise of him, wherever he lives."
Then the Buddha spoke the above verses.
Then the Buddha spoke the above verses.
(偈 56)
多伽罗檀香，香气实微弱，
戒香为最胜，香飘诸天上。
Of little account is the fragrance of tagara or sandal; the agrance of the virtuous, which blows even among the gods, is supreme.
# 含义 Meaning
多伽罗香和檀香的香气微弱, 戒香最佳, 甚至香飘诸天
The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
* 故事集 Story
沙咖天帝供养马哈咖沙巴尊者 04-56
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
马哈咖沙巴尊者出定(注)后，到王舍城的贫民区去化缘。他化缘的目的是希望提供机会给一位穷人，让他能够经由供养出家人而获得大功德。这时候，沙咖天帝也期望能够供养马哈咖沙巴尊者，就与妻子乔装成贫苦的老纺织匠，到王舍城来。当马哈咖沙巴尊者到达他们家门口时，他就用饭和咖哩装满在马哈咖沙巴的钵。当马哈咖沙巴尊者闻到咖哩的香味时，他明白供养的人不是凡人，而是沙咖天帝本人。沙咖天帝因此承认自己的身份，并且告诉马哈咖沙巴尊者，说自己也很可怜，因为没有供养任何人的机会。说完话后，他向马哈咖沙巴尊者礼敬，然后夫妻两人就离开了。
这时候，佛陀在精舍里看见沙咖天帝夫妇两人离去，就告诉众多弟子有关沙咖天帝供养马哈咖沙巴比库的事。弟子们想不出来，沙咖天帝怎么会知道马哈咖沙巴尊者出定，而且知道这正是供养马哈咖沙巴的好机会？他们因此向佛陀请教。
「像马马哈咖沙巴比库这样有德行的人，名声四处远播，甚至天神也知道。也因此，沙咖天帝亲自前来礼敬。」佛陀如是回答。
备注：指「灭尽定」，涤除精神污垢的圣人可以透过意志力量暂时止息意识的流转，精神活动全部止息，呼吸甚至也停止，这时候，圣人没有任何的危险。诸佛、独觉佛和阿罗汉在生时证得涅槃究竟法喜的期间即是「灭尽定」。
The Story of Thera Mahakassapa 04-56
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
Arising from nirodhasamapatti*, Thera Mahakassapa entered a poor section of the city of Rajagaha for alms-food. His intention was to give a poor man an opportunity of gaining great merit as a result of offering alms-food to one who had just come out of nirodhasamapatti. Sakka, king of the devas, wishing to take the opportunity of offering alms-food to Thera Mahakassapa, assumed the form of a poor old weaver and came to Rajagaha with his wife Sujata in the form of an old woman. Thera Mahakassapa stood at their door; the poor old weaver took the bowl from the thera and filled up the bowl with rice and curry, and the delicious smell of the curry spread throughout the city. Then it occurred to the thera that this person must be no ordinary human being, and he came to realize that this must be Sakka himself. Sakka admitted the fact and claimed that he too was poor because he had had no opportunity of offering anything to anyone during the time of the Buddhas. So saying, Sakka and his wife Sujata left the thera after paying due respect to him.
The Buddha, from his monastery, saw Sakka and Sujata leaving and told the bhikkhus about Sakka offering alms-food to Thera Mahakassapa. The bhikkhus wondered how Sakka knew that Thera Mahakassapa had just come out of nirodhasamapatti, and that it was the right and auspicious time for him to make offerings to the thera. This question was put up to the Buddha, and the Buddha answered, "Bhikkhus, the reputation of a virtuous one as my son, Thera Mahakassapa, spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to offer alms-food to him."
Then the Buddha spoke the above verse.
* Nirodhasamapatti: sustained deep mental absorption following the attainment of nirodha, i.e., temporary cessation of the four mental khandhas.
(偈 57)
持戒清净行，住于不放逸，
魔王无从知，智者解脱处。
Māra finds not the path of those who are virtuous, careful in living,
and freed by right knowledge.
# 含义 Meaning
魔波旬不知持戒严谨、不放逸、智慧解脱的人往生何处。
Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by right Knowledge.
* 故事集 Story
自杀时证得圣果 04-57
瞿低迦尊者有次在摩竭陀国仙人崛山边精进修习清净和止观，正当他证得禅定时，却生病了，而影响他的修行。尽管如此，他仍然努力修行，但每次有所进步时，都被病魔摧毁殆尽。这种情形前前后后发生六次。最后，他决心要证阿罗汉果，即使因此丧生，也在所不惜。下定决心后，他毫不休息的精进修行，最后甚至决定自杀(注)，以苦痛做为观想的对象。他就用刀割自己的喉咙。这时他全心观苦，心无旁骛而在逝世前证得阿罗汉果。虽然苦痛降临时难以集中意志，但他却表现出超强的决心和意志。
魔波旬知道瞿低迦入灭后，想知道他究竟往生何处。但遍寻不着，他就化身成年轻人，前去请教佛陀。
佛陀说：「明白瞿低迦往生何处对你没有任何意义。他已经究竟解脱精神烦恼，证得阿罗汉果，不再轮回了。魔波旬！你的能力不足以知道阿罗汉入灭后往生何处。」
备注：「自杀」是否恰当不在本故事讨论的范围，因为瞿低迦已经涤除所有的贪爱，而且证得阿罗汉果后，世俗的道德不再具有意义。
南传的注释书則认为瞿低迦尊者在以刀自杀时是凡夫，在临命终时证阿罗汉。
The Story of Thera Godhika 04-57
Thera Godhika was, on one occasion, diligently practising Tranquillity and Insight Development, on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhana) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahatship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat*; at the point of death he attained arahatship.
When Mara learned that Thera Godhika had died, he tried to find out where the thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and enquired where Thera Godhika was. The Buddha replied to him, "It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahat. One like you, Mara, for all your power will not be able to find out where such arahats go after death."
Then the Buddha spoke the above verse.
* The persons of the Noble Ones who have already cut off desire and by so doing neutralised their actions by making them incapable of producing further fruit. Intrinsically, the suicide is not done in hate, anger or fear.
(偈 58)
废弃众秽土，莲花生其间，
见者心喜悦，其花之芬芳。
As upon a heap of rubbish thrown by the highway, a fragrant and lovely lotus may grow.
# 含义 Meaning
如同美丽馨香的莲花可以在路边的废土堆中绽放。
As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway.
(偈 59)
愚闇众生中，佛子生其间，
犹如彼香莲，智光照大千。
Even so among worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom.
# 含义 Meaning
究竟圣者的弟子以智慧照耀无明众生。
Out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
* 故事集 Story
供养智者，测试其智慧 04-58 & 59
沙瓦提城的尸利掘和迦罗发谛那是好朋友。尸利掘是佛陀的信徒，迦罗发谛那则是苦行者耆那教的信徒。耆那教徒一直敌视佛陀。迦罗发谛那在耆那教徒的怂恿之下经常向尸利倔说：「跟随佛陀有什么好处？来吧！追随我的师父吧！」听多了，尸利掘就反问他：「你的师父究竟有什么义理？」迦罗发谛那回答说：他的师父们无所不知，智慧具足，知道过去、现在和未来，并且洞悉别人的心念。尸利掘就邀请他们到家中来接受供养。
尸利掘想测试耆那教徒是否真的能知过去、现在与未来，并具有他心通。所以事先挖了既深且长的壕沟，并在其中填满污秽物，座位也不怀好意地预先安排在壕沟上。同时，准备了很多用布片和香蕉皮覆盖的瓮，使人误认其中装满米饭和咖哩。耆那教徒来他家的时候，他要他们依序进入，并站在个人的位子上，然后同时坐下。这时候，脆弱的绳子应声而断，所有的耆那教徒都掉落污秽的壕沟中。尸利掘就嘲笑他们：「如果你们真的能知道过去、现在和未来，怎么会不知道别人的心念呢？」所有的耆那教徒都又惊吓又尴尬的落荒而走。
事情发生后，迦罗发谛那自然对尸利掘十分愤怒，好一阵子两人互不言语。后来他决定回敬尸利掘。有一天他佯装怒气已消，请尸利掘代为邀请佛陀和众多比库前来接受供养。尸利掘就去邀请佛陀，他向佛陀报告自己曾经“款待”耆那教徒的经过，他也表示很担忧这次的供养可能是迦罗发谛那的报复，所以他请佛陀审慎考虑是否要前去接受供养。
但是佛陀透过神通，预知尸利掘和迦罗发谛那都将证得初果，所以就接受邀请。迦罗发谛那也挖了填满煤炭的壕沟，并用蓆垫覆盖。第二天，佛陀和比库们抵达迦罗发谛那的家。当佛陀踏上草垫时，草垫和煤炭奇迹般的消失了，而车轮大的莲花却大肆绽放，佛陀和比库们就坐在莲花座上。
迦罗发谛那看见这种奇迹时，非常惊讶，他向尸利掘说：「好兄弟！帮帮我吧！由于报复的欲望，我已经犯了大错，我邪恶的陷阱并没有影响到佛陀和众多比库；我没有准备任何食物，厨房的锅子也是空空的，帮帮我吧！」
尸利掘要迦罗发谛那再到厨房看看。迦罗发谛那一到厨房，赫然发现所有的锅子都装满了食物。他惊讶不已，但也十分快乐，心情为之一宽，就用食物供养佛陀和比库们。供养之后，佛陀就诵随喜，并且说：「无明众生缺乏智慧，所以无法领会佛法僧的殊胜，他们就像盲人。相反地，有智慧的人眼光睿利。」
佛陀接着次第说法，迦罗发谛那也专心听法，喜悦渐渐盈满身心。听完佛陀说法后，尸利掘和迦罗发谛那都证得初果。
从此以后，尸利掘和迦罗发谛那恢复友谊，同时积极护持佛陀和比库们，并且捐献钱财来弘扬佛法。
回到揭达林给孤独园时，比库们纷纷议论莲花从煤炭壕沟绽放出来的事，佛陀说这种奇迹不是第一次发生，佛陀因此叙说“迦提罗树炭火本生谭” (可参考于本生經 [jātaka] - 第四章 雛鳥品, 本生經为十二部经的主要分法之一）。
＜备注＞ 佛法不谴责任何人。因为即使看来最差劲的人，也只表示他（她）的崇高德性暂时隐伏不现而已，一如莲花生长在污泥中。
The Story of Garahadinna 04-58 & 59
There were two friends named Sirigutta and Garahadinna in Savatthi. Sirigutta was a follower of the Buddha and Garahadinna was a follower of the Niganthas, the ascetics who were hostile to the Buddhists. At the instance of the Niganthas, Garahadinna often said to Sirigutta, "What benefit do you get by following the Buddha? Come, be a follower of my teachers." Having been told thus many times, Sirigutta said to Garahadinna, "Tell me, what do your teachers know?" To this, Garahadinna replied that his teachers knew everything; with their great power they knew the past, the present and the future and also the thoughts of others. So, Sirigutta invited the Niganthas to his house for alms-food.
Sirigutta wanted to find out the truth about the Niganthas, whether they really possessed the power of knowing other people's thoughts, etc. So he made a long, deep trench and filled it up with excreta and filth. Seats were then placed precariously over the trench; and big empty pots were brought in and covered up with cloth and banana leaves to make them appear as if they were full of rice and curries. When the Niganthas arrived, they were requested to enter one by one, to stand near their respective seats, and to sit down simultaneously. As all of them sat down, the flimsy strings broke and the Niganthas fell into the filthy trench. Then Sirigutta taunted them, "Why don't you know the past, the present and the future? Why don't you know the thoughts of others?" All the Niganthas then fled in terror.
Garahadinna naturally was furious with Sirigutta and refused to talk to him for two weeks. Then, he decided that he would have his revenge on Sirigutta. He pretended that he was no longer angry, and one day asked Sirigutta to invite, on his behalf, the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta went to the Buddha and invited him to the house of Garahadinna. At the same time, he told the Buddha about what he had done to the Niganthas, the teachers of Garahadinna. He also expressed his fear that this invitation might be a reprisal and so the invitation should be accepted only after due consideration.
The Buddha, with his supernormal power, knew that this would be the occasion for the two friends to attain Sotapatti Fruition, and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. He also kept some empty pots covered with cloth and banana leaves to make them appear as if filled with rice and curries. The next day, the Buddha came followed by five hundred bhikkhus in single file. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared, and five hundred lotus flowers, each as large as a cart wheel, sprang up for the Buddha and his disciples to sit upon.
Seeing this miracle, Garahadinna was very much alarmed and he said rather incoherently to Sirigutta, "Help me, dear friend. Out of my desire for revenge, I have truly done a great wrong. My bad designs have had no effect at all on your Teacher. The pots in my kitchen are all empty. Please help me." Sirigutta then told Garahadinna to go and look at the pots. When Garahadinna found all the pots filled with food he was astounded and at the same time very much relieved and very happy. So the food was offered to the Buddha and his disciples. After the meal, the Buddha expressed his appreciation (anumodana) of the meritorious act and then said, "Ignorant worldlings, lacking in knowledge, do not know the unique qualities of the Buddha, the Dhamma and the Samgha and so they are like the blind; but the wise, having knowledge, are like people with sight."
Then the Buddha spoke the above verses, at the end of the discourse, both Garahadinna and Sirigutta attained Sotapatti Fruition.
