PUPPHA VAGGA (Flowers)
 

Contents

1 Concentrate on your body
2 The bhikkhu who contemplated on the body as a mirage
3 Vidudabha seeks vengeance on the Sakyans
4 The lady who was born in Tavatimsa heaven - Pati Pujika Kumari
5 The miserly rich man - Kosiya
6 Pay no attention to curses
7 To whom should one pay respect? - Chattapani
8 The most devout lady - Visakha
9 The question raised by the Venerable Ananda
10 Sakka gives alms to Venerable Kassapa
11 Godhika attains Sainthood while attempting suicide
12 Giving alms to test the wise - Sirigutta and Garahadinna
 

IV:1 THE NOBLE DISCIPLE WILL CONQUER THIS SELF

Sekho pathavim vijessati - yamalokan ca imam sadevakam
Sekho dhamma padam sudesitam - kusalo puppham’ iva pacessati.

Who will comprehend¹ this earth (self)², and this realm of Yama³, and this world⁴ together with the devas⁵? Who will investigate the well-taught Path of Virtue⁶, even as an expert (garland-maker) will pick flowers?

A disciple in training (sekha⁷),  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 of Virtue, even as an expert (garland-maker) will pick flowers.
 

IV:1 Concentrate on your body

Reflecting mindfully on the advice given, that group of bhikkhus purified their minds of all mental impurities and attained Sainthood.
 

Notes:

1. Vijessati = attano nanena vijanissati = who will know by one's own wisdom? (Commentary).

2. That is, one who will understand oneself as one really is.
3. By the realm of Yama are meant the four woeful states — namely, hell, the animal kingdom, the Peta Realm, and the Asura Realm. Hell is not permanent according to Buddhism. It is a state of misery as are the other planes where beings suffer for their past evil actions.

4. Namely, the human plane and the six celestial planes. These seven are regarded as blissful states (sugati).

5. Devas, lit., sporting or shining ones. They are also a class of beings who enjoy themselves, experiencing the effects of their past good actions. They too are subject to death.

6.Dhammapada. The commentary states that this term is applied to the thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma). They are: —

I.The four Foundations of Mindfulness (Satipatthana) —namely,

1. contemplation of the body ((kayanupassana)
2. contemplation of the feelings (vedananupassana )
3. contemplation of thoughts (cittanupassana) and
4. contemplation of phenomena (dhammanupasana ).

II.The four Supreme Efforts (Sammappadhana) —namely,

1. the effort to prevent evil that has not arisen
2. the effort to discard evil that has already arisen
3. the effort to cultivate unarisen good and
4. the effort to promote good that has already arisen.

III.The four Means of Accomplishment (Iddhipada) — namely,

1. will (chanda),
2. energy (uiriya),
3. thought (citta), and
4. wisdom (vimamsa).

IV.The five Faculties (Indriya) — namely,

1. confidence (saddha),
2. energy (viriya),
3. mindfulness (sati),
4. concentration (samadhi), and
5. wisdom (panna).

V.The five Forces (Bala), having the same names as the Indriyas.

VI.The seven Constituents of Enlightenment (Bojjhanga) — namely,

1. mindfulness (sati),
2. investigation of the Truth (Dhammavicaya),
3. energy (viriya),
4. joy (piti),
5. serenity (passaddhi),
6. concentration (samadhi), and
7. equanimity (upekkha).

VII.The Eightfold Path (Atthangikamagga)—namely,

1. right views (samma ditthi),
2. right thoughts (samma samkappa),
3. right speech, (samma vaca),
4. right actions (samma kammanta),
5. right livelihood (samma ajiva),
6. right endeavour (samma vayama),
7. right mindfulness (samma sati) and
8. right concentration (samma samadhi).

7.The term sekha lit., one who is still undergoing training, is applied to a disciple who has attained the first stage of Sainthood (Sotapatti = Stream-winner) until he attains the final Arahatta fruit stage. When he totally eradicates all fetters (samyojana) and attains the fruit stage of an Arahant, he is called an Asekha, as he has perfected his training.

It is an asekha disciple who understands himself and the whole world as they really are. There is no graceful English equivalent for this difficult Pali term.

'Adept' = 'one who has attained' may be suggested as the closest rendering.
 

IV:2 LIKE A MIRAGE IS THIS BODY

Knowing that this body is like foam¹, and comprehending its mirage-nature², one should destroy the flower-shafts of sensual passions (Mara), and pass beyond the sight of the king of death³.
 

IV:2 The bhikkhu who contemplated on the body as a mirage

Although he strove diligently, he made little progress and was not happy with himself. So he thought, ‘I will return to Jetavana monastery and request the Enlightened One to give me another subject of meditation better suited; to my temperament.’ With this thought in mind, he set out to return to Savatthi.

On the way he saw a mirage. Reflecting mindfully within himself, he realised that a mirage was after all only an illusion of a sheet of water; so also was his body an illusion and insubstantial by reason of birth and decay.  Fixing his mind on the mirage, he continued with his meditation practice.

Later, he went for a bath near the bank of the river Aciravati. While resting under a tree close to the river, and seeing the froth breaking up, he realised further the impermanent nature of the body.

From the Jetavana monastery, the Buddha saw the bhikkhu, sent forth his radiance and exhorted him, ‘Bhikkhu, you are on the right track. Keep it up. It is good that you have realised that the body is impermanent like froth and insubstantial like a mirage.’

At the conclusion of the exhortation, the bhikkhu attained Arahanthood.
 

Notes:

1. Owing to its fleeting nature.

2. Because there is nothing substantial in this body.

3. Namely, life's sorrow, born of passions. An Arahant destroys all passions by his wisdom and attains Nibbana where there is no death.
 

IV:3 DEATH TAKES THE SENSUAL UNAWARES

The man who gathers flowers (of sensual pleasure), whose mind is entangled, death carries off as a great flood sweeps away a sleeping village.
 

IV:3 Vidudabha seeks vengeance on the Sakyans

King Pasenadi made that girl one of his chief consorts and subsequently she gave birth to a son. This son was named Vidudabha. 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 Vidudabha had been sent away to a village; so that they would not have to pay respects to him.

After staying a few days in Kapilavatthu, Vidudabha and his company left for home. Soon after they left, a maid servant was given the task of washing with milk the place where Vidudabha had sat. As she did so she remarked, ‘This is the place where that son of a slave woman had sat.’ At that moment, a member of Vidudabha’s entourage who had stayed on overheard the remark. She reported to Vidudabha that his mother, Vasabha Khattiya, had been the daughter of a slave girl.  When Vidudabha was told about the incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyan’s.

True to his word, when he 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, Vidudabha and his army encamped on the sandbank of the river Acirawati. 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 Vidudabha 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 Vidudabha 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.’
 

IV:4 WITH UNGRATIFIED DESIRES THE SENSUAL DIE

The man who gathers flowers (of sensual pleasure), whose mind is entangled, and who is insatiate in desires, is overpowered by death.
 

IV:4 The lady who was born In Tavatimsa heaven (Pati Pujika Kumari)

She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, plucking flowers. So every time she made offerings to the bhikkhus or performed other meritorious acts, she would aspire that she might be reborn in the Tavatimsa realm as a wife of Malabhari, her previous husband.

One day Pati Pujika fell ill and passed away. As she had so ardently wished, she was reborn in Tavatimsa deva world again as a wife of Malabhari. As one hundred years in the human world is equivalent to just one day in Tavatimsa world, Malabhari and the other devas were still in the garden enjoying them-selves and Pati Pujika was barely missed by them. So, when she rejoined them, Malabhari asked her where she had been the whole morning. She then told about her passing away from there and finally her return to Tavatimsa.  The bhikkhus reported the death of Pati Pujika to the Buddha. He explained that the life of beings was very brief; and that before they could be satiated in their sensual desires, they would be overpowered by death.
 

IV:5 SAINTLY MONKS CAUSE NO INCONVENIENCE TO ANY

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 (without affecting the faith and generosity or wealth of the villagers).
 

IV:5 The miserly rich man (Kosiya)

Early in the morning on that day, the Buddha through his vision saw the rich man and his wife and knew that both of them would soon attain the first stage of Sainthood. So he sent his Chief Disciple, Venerable Moggallana to the house of Kosiya, with instructions to bring the couple to the Jetavana monastery in time for the midday meal. Moggallana, 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, but Moggallana just ignored his request.

In the end, Kosiya told his wife, ‘Make a very small pancake and give it to him.’ So she took just a small amount of dough and put it in the pan, but the dough filled up the whole pan. Kosiya thought his wife must have put in too much, so he himself took just a pinch of dough and put it into the pan; and again his pancake swelled as before. It so happened that however little dough they 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 stuck together and could not be separated. By this time, Kosiya had lost all appetite for pancakes and offered the whole basket to the monk. Moggallana then delivered a discourse on charity to both of them. He also told the couple that the Buddha was waiting with other bhikkhus at the Jetavana monastery in Savatthi. Moggallana took the couple together with their basket of pancakes to the presence of the Buddha. There, they offered the pancakes to the Buddha and to the other bhikkhus. At the end of the meal, the Buddha delivered a discourse on charity and both Kosiya and his wife realised the Dhamma.
 

IV:6 SEEK NOT OTHERS’ FAULTS BUT YOUR OWN

Na paresam vilomani - na paresam katakatam
Attano'va avekkheyya - katani akatani ca.

One should not pry into the faults of others, into things done and left undone by others. One should rather consider what by oneself is done and left undone.
 

IV:6 Pay no attention to curses

She had many friends and neighbours. All her neighbours were lay disciples of the Buddha. They frequently visited the Jetavana monastery to pay their respects and to listen to the religious discourses given by the Enlightened One.  When she heard her neighbours praising the virtues of the Buddha, she wanted to go to the monastery to pay her homage and also to listen to his religious discourses.

However, Pathika prevented her from going to the monastery on several occasions. So instead of going to the monastery, she invited the Buddha through her own son to her house for almsgiving. Choice food was prepared for the almsgiving. After the meal, the Buddha expressed his appreciation (anumodana).

Hearing the golden voice of the Buddha delivering the wonderful and glorious Dhamma for the first time in her life, her whole body was suffused with joy and happiness and she exclaimed spontaneously, ‘Well said! Well said!’ Pathika the naked ascetic who was in the next room heard the applause uttered by the rich lady. ‘She is no longer my disciple,’ thought Pathika. Fuming with rage, he came out of the room and cursed both the lady and the Buddha, and left the house angrily still shouting his abuses.

The lady was embarrassed and so ashamed that she could not concentrate on what the Buddha was saying. The Enlightened One advised her not to be concerned about those curses and threats, but to be mindful of her own good and bad deeds.

At the end of the discourse, she attained the first stage of Sainthood.
 

IV:7 PRACTICE IS BETTER THAN MERE TEACHING

As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it.

As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it.
 

IV:7 To whom should one pay respect? (Chattapani)

When the king next met Chattapani, he requested him to teach the Dhamma to his two consorts. He declined and suggested that the king request the Buddha to assign a bhikkhu for this purpose. The Buddha assigned Venerable Ananda to go regularly to the palace to teach the Dhamma to Queen Mallika and Queen Vasabha Khattiya. After some time, the Buddha asked Ananda about the progress of the two queens. Ananda replied that although Mallika was learning the Dhamma seriously, Vasabha Khattiya was not paying sufficient 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.
 

IV:8 DO MUCH GOOD

Yatha’pi puppha rasimha - kayira malagune bahu
Evam jatena maccena - kattabbam kusalam bahum.

As from a heap of flowers many a garland is made, even so many good deeds¹ should be done by one subject to birth and death.
 

IV:8 The most devout lady (Visakha)

When Visakha came of age, she married Punnavaddhana, son of Migara, a rich man in Savatthi. On the day of her marriage, her father Dhananjaya gave Visakha ten admonitions to observe as a dutiful wife.

The admonitions are:-
1) Do not carry the indoor fire outside
2) Do not carry the outdoor fire inside
3) Give only to those that give
4) Do not give to those that do not give
5) Give both to those that give and do not give
6) Sit happily
7) Eat happily
8) Sleep happily
9) Tend the fire
10) Honour the household divinities

The implied meaning is as follows:-

1) Fire here signifies slandering. The wife should not speak ill of her husband and parents-in-law to others. Neither should their shortcomings nor household quarrels be reported elsewhere.

2) A wife should not listen to the reports and stories of other households.

3) Things should be lent only to those who return them.

4) No article should not be lent to those who do not return them.

5) Poor relatives and friends should be helped even if they do not repay.

6) A wife should stand and not remain sitting on seeing her parents-in-law. (This admonition deals with the modesty of a woman and the respect that should be shown to elders like parents-in-law).

7) Before taking her meal, a wife should first see to the needs of her parents-in-law and husband. She should see that the servants, too are well cared for.

8) This does not mean that a wife should sleep as long as she likes. Before sleeping, a wife should see that all doors are locked, servants have performed their duties, and that parents-in-law and husband have gone to bed.

9) Parents-in-law and husband should be regarded as fire. Deal as carefully with them as one deals with fire.

10) Parents-in-law and husband are regarded as divinities.

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, told the bhikkhu, ‘I am sorry, Venerable bhikkhu, my father-in-law only eats stale food.’ On hearing this, Migara was very angry and ordered her to leave the house. Visakha replied she would not leave the house. Instead she summoned for the eight elders who were sent by her father to accompany her and to advise her on any problems she might face in her new home. It was for them to decide whether she was guilty. When the elders came, Migara told them, ‘While I was having my food in a gold bowl, Visakha said that I was taking stale food.

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 since 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 stale food. Now Sirs, what do you think? Am I guilty?’

The elders decided that Visakha was not guilty.   Visakha then announced that she who had absolute and unshakeable faith in the Teaching of the Buddha could not stay where bhikkhus were not welcomed. She also said 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. Therefore, Migara granted her all her requests.

The next day, the Buddha and his disciples were invited to the house of Visakha. When alms food was about to be offered, she invited her father-in-law to join her in offering the food; but he refused the invitation. When the meal was over, again she invited her father-in-law to join her in hearing the discourse to 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’s good kamma ripened and he attained the first stage of Sainthood. 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 Migara Mata.

Visakha gave birth to several sons and daughters. Visakha possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Visakha went to the Jetavana monastery. On arrival at the monastery, she found that her  bejewelled 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 Venerable Ananda to look after the things left by any of the lay disciples.  Visakha sent the maid back to the monastery saying, ‘Go and look for the bejewelled cloak, but if Ananda has already found it and kept it in a place do not bring it back. I will donate the bejewelled cloak to the venerable monks.

But Ananda did not accept her offer. So, Visakha decided to sell the bejewelled cloak and donate the money. But as there was no one who could afford to buy the bejewelled cloak, Visakha bought it back herself. With this money, she built a monastery which came to be known as Pubbarama.  After the merit offering ceremony she called all her family members and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire.

Then, reciting some verses, 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 the monastery, singing. ‘Could it be that she has gone off her mind?’ they asked the Buddha. The Buddha explained, ‘Today, Visakha had all her wishes of the past and present existences fulfilled and on account of that sense of achievement she is feeling elated and contented. Visakha was just reciting some verses to express her happiness; she certainly had not gone off her mind.

Visakha, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine. The Buddha then revealed that Visakha in one of her past existences was born during the time of a previous Buddha by the name of Padumuttara Buddha. At that time, after admiring the qualities of her friend who was the chief female lay disciple and benefactress of Padumuttara Buddha, she had cherished a desire to possess those sterling qualities. So after offering alms food to Padumuttara Buddha and his bhikkhus for seven days, she had made an earnest wish that she would one day be born as the chief female lay disciple and benefactress of a future Buddha.

With his supernormal powers, Padumuttara Buddha looked into the future, and having determined that her earnest wish could be fulfilled, he confirmed that Visakha would be able to fulfill her wish. Also in one of her later existences, she also received the same assurance from Kassapa Buddha regarding her earnest wish.

The Buddha concluded the discourse by saying that Visakha was 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.
 

Note:

1. According to the commentary, it means many deeds of merit should be done with wealth, out of faith and generosity.
 

IV:9 MORAL FRAGRANCE WAFTS EVERYWHERE

Candanam tagaram va’pi - uppalam atha vassiki
Etesam gandha jatanam - silagandho anuttaro.

The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of tagara, nor of jasmine; only the reputation of the virtuous ones (sappurisa) pervades in every direction.

There are the scents of sandalwood, tagara, lotus and jasmine; but the scent of virtue surpasses all scents.
 

IV:9  The question raised by the Venerable Ananda

The Buddha answered, ‘Ananda, supposing there is one who takes refuge* in the Triple Gem (Buddha, Dhamma, Sangha), 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.’

*Refuge: A practising Buddhist is encouraged to recite the Ti-sarana (Three Refuges) daily. By reciting the following verses, one outwardly professes one’s faith.

The verses are:-Buddham saranam gacchami - I take my refuge in the Buddha!  Dhammam saranam gacchami - I take my refuge in the Dhamma!

Sangham saranam gacchami - I take my refuge in the Sangha!
 

Notes:

* Refuge: A practising Buddhist is encouraged to recite the Ti-sarana (Three Refuges) daily. By reciting the following verses, one outwardly professes one's faith. The verses are:

Buddham saranam gacchami — I take my refuge in the Buddha!
Dhammam saranam gacchami — I take my refuge in the Dhamma!
Sangham saranam gacchami — I take my refuge in the Sangha!
 

IV:10 THE SCENT OF VIRTUE IS BY FAR THE BEST

The scents of tagara and of sandalwood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the devas.
 

IV:10 Sakka gives alms to Venerable Kassapa

Then it occurred to Kassapa that this person was not an ordinary human being, and he came to realise that this was 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 Buddha. So saying, Sakka and his wife Sujata left Kassapa after paying their respects.  From his monastery, the Buddha saw Sakka and Sujata leaving and told the bhikkhus about Sakka offering alms food to Kassapa. The bhikkhus wondered how Sakka knew that Kassapa had just come out of nirodha samapatti, and that it was the right and auspicious time for him to make an offering to Kassapa.

The question was put up to the Buddha, who answered, ‘Bhikkhus, the reputation of a virtuous one like my son Kassapa, spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to pay his respects.’

*Nirodha samapatti: A Saint who has eradicated mental impurities can, by will power, temporarily arrest the ordinary flow of consciousness even for seven days. When one attains to this state all mental activities cease although there exist heat and life, devoid of any breathing. At this state, a Saint is immune from danger. Nirodhe means cessation, and samapatti is attainment. This is the period during which the Buddhas Paccekabuddhas and Arahants experience Nibbanic bliss while living in this world.
 

IV:11 REBIRTH-CONSCIOUSNESS OF
           ARAHANTS CANNOT BE TRACED

Mara finds not the path of those who are virtuous, careful in living, and freed by right knowledge.
 

IV:11 Godhika attains Sainthood while attempting suicide *

In the end he decided to take his own life. Choosing physical pain as the object of meditation, he cut his own throat with a knife. Concentrating on the pain, he achieved one-pointedness of mind and attained Arahanthood before his passing away. Although it is extremely difficult to maintain concentration in the face of pain, he showed his determination.

When Mara learned that Godhika had died, he tried to find out where he was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and enquired where Godhika was. The Buddha replied, ‘It will be of no benefit to you to learn of the destination of Godhika; for having been freed of mental defilements he became an Arahant and ended rebirth. One like you, Mara, for all your power will not be able to find out where Arahants go after death.’

* The moral question of whether suicide is justifiable or not does not arise here, because Godhika had eradicated craving and any mundane ethical problems are left behind on attaining Arahanthood.
 

IV:12 GREATNESS MAY BE FOUND EVEN AMONGST THE BASEST
           THE WISE OUTSHINE WORLDLINGS

As upon a heap of rubbish thrown on the highway, a sweet-smelling, lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind (ignorant) worldlings in wisdom.¹
 

IV:l2 Giving alms to test the wise (Sirigutta and Garahadinna)

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 dirt and filth. Seats were then placed precariously over the trench; and 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 ropes broke and the Niganthas fell into the filthy trench. Then Sirigutta taunted them, ‘If 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 and embarrassment.

Garahadinna naturally was furious with Sirigutta after this incident and refused to talk to his friend for sometime. 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 the Buddha and his disciples for almsgiving on his behalf.

So Sirigutta invited the Buddha 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 revenge and that 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 the first stage of Sainthood and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. The next day, the Buddha and the bhikkhus went to the house of Garahadinna. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared. Instead 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 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.  I have not prepared any food. The pots in my kitchen are all empty. Please help me.’ Sirigutta then told Garahadinna to go and look in the pots. When Garahadinna found all the pots filled with food he was astounded and at the same time he was 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 Sangha and so they are like the blind; but the wise, having knowledge, are like people with sight.’ The Buddha expounded the Dhamma in a gradual manner. While listening attentively to the religious discourse, Garahadinna’s body was slowly suffused with joy and happiness. At the end of the discourse, both Garahadinna and Sirigutta attained the first stage of Sainthood.

Both of them renewed their friendship and became strong supporters of the Buddha and his bhikkhus. They also donated most of their wealth to the cause of the Buddha Dhamma. Back at the Jetavana monastery, the bhikkhus expressed surprise that lotus flowers sprang up from a trench filled with coals. The Buddha replied that it was not the first time, and in response to their request, he related in detail the Khadirangara Jataka.
 

Note:

1. Nobody is condemned in Buddhism, for greatness is latent even in the seemingly lowliest, just as lotuses spring from muddy ponds.