Difference between revisions of "Devadatta II"
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− | [[Devadatta]]: Son of the [[Sākiyan]] [[Suppabuddha]] (maternal uncle of the [[Buddha]]) and his wife Amitā. He had a sister Bhaddakaccānā, who married {{Wiki|Prince}} [[Siddhattha]]. | + | [[Devadatta]]: Son of the [[Sākiyan]] [[Suppabuddha]] (maternal uncle of the [[Buddha]]) and his wife Amitā. He had a sister [[Bhaddakaccānā]], who [[married]] {{Wiki|Prince}} [[Siddhattha]]. |
− | Mhv.ii.22; MT.136; DhA.iii.44. The Dulva (Rockhill, p.13) calls him the son of [[Amitodana]] and brother of [[Ananda]]. This is supported by Mtu. (ii.69), which says that after the [[Buddha's]] [[renunciation]], [[Devadatta]] tried to tempt Bhaddakaccānā. In one passage in the [[Vinaya]] (ii.189), [[Devadatta]] is spoken of as Godhiputta. Does this mean that his mother's name was Godhī? The [[Sanskrit]] [[books]] (e.g., Mtu) give several stories of his youth which show his [[malice]]. When [[Siddhattha]] was about to show his skill in the arts, a white elephant was [[being]] brought for him, and [[Devadatta]], out of [[envy]], killed it. The carcase blocked the city gates till [[Siddhattha]] threw it outside. The [[Pāli]] Commentaries (e.g., SA.i.62) say that [[Devadatta]] had the strength of five elephants. On another occasion he quarrelled with [[Siddhattha]], who protested against his shooting a goose. | + | Mhv.ii.22; MT.136; DhA.iii.44. The [[Dulva]] ([[Rockhill]], p.13) calls him the son of [[Amitodana]] and brother of [[Ananda]]. This is supported by Mtu. (ii.69), which says that after the [[Buddha's]] [[renunciation]], [[Devadatta]] tried to tempt [[Bhaddakaccānā]]. In one passage in the [[Vinaya]] (ii.189), [[Devadatta]] is spoken of as Godhiputta. Does this mean that his mother's [[name]] was Godhī? The [[Sanskrit]] [[books]] (e.g., Mtu) give several stories of his youth which show his [[malice]]. When [[Siddhattha]] was about to show his skill in the [[arts]], a [[white elephant]] was [[being]] brought for him, and [[Devadatta]], out of [[envy]], killed it. The carcase blocked the city gates till [[Siddhattha]] threw it outside. The [[Pāli]] Commentaries (e.g., SA.i.62) say that [[Devadatta]] had the strength of five [[elephants]]. On another occasion he quarrelled with [[Siddhattha]], who protested against his shooting a {{Wiki|goose}}. |
− | When the [[Buddha]] visited [[Kapilavatthu]] after the [[Enlightenment]] and preached to the [[Sākiyans]], [[Devadatta]] was converted together with his friends [[Ananda]], Bhagu, Kimbila, [[Bhaddiya]], [[Anuruddha]], and their barber, [[Upāli]], and he sought the [[Buddha]] at Anupiyā and entered the [[Order]] (Vin.ii.182). During the rainy season that followed, [[Devadatta]] acquired the [[power]] of [[iddhi]] possible to those who are yet of the [[world]] (puthujja-nika-iddhi) (Vin.ii.183; for particulars see Rockhill, p.85). For some [[time]] he seems to have enjoyed great honour in the [[Order]], and in one passage he is mentioned in a list of eleven of the chief [[Elders]] of all of whom the [[Buddha]] speaks in praise. (Ud.i.5. Again in Vin.ii.189 [[Sāriputta]] is mentioned as having gone about [[Rājagaha]] singing Devadatta's praises; see also DhA.i.64f). [[Devadatta]] was later suspected of [[evil]] wishes (E.g., S.ii.156). About eight years before the [[Buddha's]] [[death]], [[Devadatta]], eager for gain and favour and jealous of the [[Buddha's]] [[fame]], attempted to win over [[Ajātasattu]]. | + | When the [[Buddha]] visited [[Kapilavatthu]] after the [[Enlightenment]] and [[preached]] to the [[Sākiyans]], [[Devadatta]] was converted together with his friends [[Ananda]], [[Bhagu]], [[Kimbila]], [[Bhaddiya]], [[Anuruddha]], and their barber, [[Upāli]], and he sought the [[Buddha]] at Anupiyā and entered the [[Order]] (Vin.ii.182). During the [[rainy season]] that followed, [[Devadatta]] acquired the [[power]] of [[iddhi]] possible to those who are yet of the [[world]] (puthujja-nika-iddhi) (Vin.ii.183; for particulars see [[Rockhill]], p.85). For some [[time]] he seems to have enjoyed great honour in the [[Order]], and in one passage he is mentioned in a list of eleven of the chief [[Elders]] of all of whom the [[Buddha]] speaks in praise. (Ud.i.5. Again in Vin.ii.189 [[Sāriputta]] is mentioned as having gone about [[Rājagaha]] singing [[Devadatta's]] praises; see also DhA.i.64f). [[Devadatta]] was later suspected of [[evil]] wishes (E.g., S.ii.156). About eight years before the [[Buddha's]] [[death]], [[Devadatta]], eager for gain and favour and [[jealous]] of the [[Buddha's]] [[fame]], attempted to win over [[Ajātasattu]]. |
The following account is summarised from various passages in the [[books]], chiefly Vin.ii.184ff; iii.171f; 174f; iv.71; DhA.i.112ff; iii.154; A.iii.123, 402; ii.73; iv.160; J.i.113, 142, 185, 490; iv.37, 158; v.333ff; vi.129f., etc. | The following account is summarised from various passages in the [[books]], chiefly Vin.ii.184ff; iii.171f; 174f; iv.71; DhA.i.112ff; iii.154; A.iii.123, 402; ii.73; iv.160; J.i.113, 142, 185, 490; iv.37, 158; v.333ff; vi.129f., etc. | ||
− | He assumed the [[form]] of a child having a girdle of snakes, and suddenly appeared on Ajātasattu's lap, frightening him. He then resumed his own [[form]], and [[Ajātasattu]], much impressed, paid him great honour and, it is said, visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of [[food]]. (According to J.i.186, 508, [[Ajātasattu]] built for him a [[monastery]] at Gayāsīsa and sent him, daily, five hundred pots of three-year-flavoured rice and the choicest dishes. These meals were so tempting that some of the [[Buddha's]] followers would go there to eat them and return stealthily). | + | He assumed the [[form]] of a child having a girdle of {{Wiki|snakes}}, and suddenly appeared on [[Ajātasattu's]] lap, frightening him. He then resumed his [[own]] [[form]], and [[Ajātasattu]], much impressed, paid him great honour and, it is said, visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of [[food]]. (According to J.i.186, 508, [[Ajātasattu]] built for him a [[monastery]] at [[Gayāsīsa]] and sent him, daily, five hundred pots of three-year-flavoured {{Wiki|rice}} and the choicest dishes. These meals were so tempting that some of the [[Buddha's]] followers would go there to eat them and return stealthily). |
[[File:Sari-moga.jpg|thumb|250px|]] | [[File:Sari-moga.jpg|thumb|250px|]] | ||
− | This encouraged [[Devadatta]] in his schemes, and he conceived the [[idea]] of taking the [[Buddha's]] place as leader of the [[Sangha]]. As soon as this [[thought]] occurred to him, his iddhi-power disappeared. | + | This encouraged [[Devadatta]] in his schemes, and he [[conceived]] the [[idea]] of taking the [[Buddha's]] place as leader of the [[Sangha]]. As soon as this [[thought]] occurred to him, his iddhi-power disappeared. |
− | The [[Koliyan]] Kakudha, follower of [[Moggallāna]], [[reborn]] as a manomaya-kāyikadeva, divined Devadatta's plan and informed [[Moggallāna]]. The latter repeated the matter to the [[Buddha]], but the [[Buddha]] said it was unnecessary to discuss it as [[Devadatta]] would ultimately betray himself. | + | The [[Koliyan]] [[Kakudha]], follower of [[Moggallāna]], [[reborn]] as a manomaya-kāyikadeva, divined [[Devadatta's]] plan and informed [[Moggallāna]]. The [[latter]] repeated the {{Wiki|matter}} to the [[Buddha]], but the [[Buddha]] said it was unnecessary to discuss it as [[Devadatta]] would ultimately betray himself. |
− | Sometime later, [[Devadatta]] went to the [[Buddha]] and suggested that the leadership of the [[Order]] should be handed over to him in [[view]] of the [[Buddha's]] approaching [[old age]]. The [[Buddha]] scorned the suggestion, saying, "Not even to [[Sāriputta]] or [[Moggallāna]] would I hand over the [[Order]], and would I then to thee, vile one, to be vomited like spittle?" (Vin.ii.188. This incident is referred to in the [[Abhayarājakumāra Sutta]], M.i.393). [[Devadatta]] showed great [[resentment]] and vowed vengeance. Thereupon, at the [[Buddha's]] suggestion, a proclamation was issued to the [[Sangha]] that in anything done by [[Devadatta]] in the name of the [[Buddha]], the [[Dhamma]] and the [[Sangha]], none but [[Devadatta]] was to be recognised. | + | Sometime later, [[Devadatta]] went to the [[Buddha]] and suggested that the [[leadership]] of the [[Order]] should be handed over to him in [[view]] of the [[Buddha's]] approaching [[old age]]. The [[Buddha]] scorned the suggestion, saying, "Not even to [[Sāriputta]] or [[Moggallāna]] would I hand over the [[Order]], and would I then to thee, vile one, to be vomited like spittle?" (Vin.ii.188. This incident is referred to in the [[Abhayarājakumāra Sutta]], M.i.393). [[Devadatta]] showed great [[resentment]] and [[vowed]] vengeance. Thereupon, at the [[Buddha's]] suggestion, a proclamation was issued to the [[Sangha]] that in anything done by [[Devadatta]] in the [[name]] of the [[Buddha]], the [[Dhamma]] and the [[Sangha]], none but [[Devadatta]] was to be recognised. |
− | It was at this [[time]] that [[Devadatta]] incited [[Ajātasattu]] | + | It was at this [[time]] that [[Devadatta]] incited [[Ajātasattu]] to kill his father, [[Bimbisāra]], while he himself prepared to kill the [[Buddha]]. (The Ap.ii.300f explains that all these plans of [[Devadatta]] to harm the [[Buddha]] were the result of the [[Buddha's]] previous [[evil]] [[deeds]]). |
− | [[Ajātasattu]] agreed, and provided [[Devadatta]] with royal archers to shoot the [[Buddha]]. These were placed on different [[paths]], one on one [[path]], two on another, and so on up to sixteen, and the plan was so laid that not one of them would survive to tell the tale. But when the [[Buddha]] approached the first man, he was terrified by the [[Buddha's]] majesty, and his [[body]] became stiff. The [[Buddha]] spoke kindly to him, and the man, throwing away his [[weapons]], confessed his intended [[crime]]. The [[Buddha]] thereupon preached to him and, having converted him, sent him back by a different [[path]]. The other groups of archers, tired of waiting, gave up the vigil and went away one after the other. The different groups were led to the [[Buddha]] by his iddhi-power, and he preached to them and converted them. The first man returned to [[Devadatta]] saying that he was unable | + | [[Ajātasattu]] agreed, and provided [[Devadatta]] with {{Wiki|royal}} archers to shoot the [[Buddha]]. These were placed on different [[paths]], one on one [[path]], two on another, and so on up to sixteen, and the plan was so laid that not one of them would survive to tell the tale. But when the [[Buddha]] approached the first man, he was terrified by the [[Buddha's]] majesty, and his [[body]] became stiff. The [[Buddha]] spoke kindly to him, and the man, throwing away his [[weapons]], confessed his intended [[crime]]. The [[Buddha]] thereupon [[preached]] to him and, having converted him, sent him back by a different [[path]]. The other groups of archers, tired of waiting, gave up the vigil and went away one after the other. The different groups were led to the [[Buddha]] by his iddhi-power, and he [[preached]] to them and converted them. The first man returned to [[Devadatta]] saying that he was unable to kill the [[Buddha]] because of his great iddhi-power. |
[[File:Narada7.jpg|thumb|250px|]] | [[File:Narada7.jpg|thumb|250px|]] | ||
− | [[Devadatta]] then decided | + | [[Devadatta]] then decided to kill the [[Buddha]] himself. One day, when the [[Buddha]] was walking on the slopes of [[Gijjhakūta]], he hurled down on him a great rock. Two peaks sprang up from the ground, thereby arresting its rushing advance, but a splinter struck the [[Buddha's]] foot, causing the {{Wiki|blood}} to flow. [[Being]] in great [[pain]], he was carried to [[Maddakucchi]], and from there to [[Jīvaka's]] [[Ambavana]], where [[Jīvaka]] attended him. After this event, the [[monks]] wished the [[Buddha]] to have a guard, but this he refused, saying that it was impossible for anyone to deprive a [[Tathāgata]] of his [[life]]. |
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− | Devadatta's next attempt on the [[Buddha's]] [[life]] was to persuade elephant-keepers to let loose a fierce elephant, Nalāgiri (or Dhanapāla), drunk with toddy, on to the road by which the [[Buddha]] would pass. The news spread rapidly, and the [[Buddha]] was warned, but refused to turn back. As the elephant advanced he pervaded it with [[love]], and thus completely subdued it. | + | [[Devadatta's]] next attempt on the [[Buddha's]] [[life]] was to persuade elephant-keepers to let loose a fierce [[elephant]], Nalāgiri (or Dhanapāla), drunk with toddy, on to the road by which the [[Buddha]] would pass. The news spread rapidly, and the [[Buddha]] was warned, but refused to turn back. As the [[elephant]] advanced he pervaded it with [[love]], and thus completely subdued it. |
− | This outrage made [[Devadatta]] very unpopular, and even [[Ajātasattu]] was compelled by the force of public opinion to withdraw his patronage from [[Devadatta]], whose gain and honour decreased. (Sp.iv.811. At this [[time]], Kokālika was very useful to [[Devadatta]], J. ii.438). Thereupon he decided, with the help of several others, Kokālika, Katamoraka-tissa, Khandadeviyāputta and Samuddadatta, to bring about a schism in the [[Order]]. These five went accordingly to the [[Buddha]] and asked for the imposition of five rules on all members of the [[Sangha]]: | + | This outrage made [[Devadatta]] very unpopular, and even [[Ajātasattu]] was compelled by the force of public opinion to withdraw his {{Wiki|patronage}} from [[Devadatta]], whose gain and honour decreased. (Sp.iv.811. At this [[time]], [[Kokālika]] was very useful to [[Devadatta]], J. ii.438). Thereupon he decided, with the help of several others, [[Kokālika]], Katamoraka-tissa, Khandadeviyāputta and Samuddadatta, to bring about a [[schism]] in the [[Order]]. These five went accordingly to the [[Buddha]] and asked for the imposition of five {{Wiki|rules}} on all members of the [[Sangha]]: |
− | ( | + | (1) that [[monks]] should dwell all their [[lives]] in the [[forest]], |
(2) that they should accept no invitations to meals, but [[live]] entirely on [[alms]] obtained by begging, | (2) that they should accept no invitations to meals, but [[live]] entirely on [[alms]] obtained by begging, | ||
(3) that they should wear only [[robes]] made of discarded rags and accept no [[robes]] from the laity, | (3) that they should wear only [[robes]] made of discarded rags and accept no [[robes]] from the laity, | ||
(4) that they should dwell at the foot of a [[tree]] and not under a roof, | (4) that they should dwell at the foot of a [[tree]] and not under a roof, | ||
− | (5) that they should abstain completely from fish and flesh. | + | (5) that they should abstain completely from {{Wiki|fish}} and flesh. |
− | The [[Buddha's]] reply was that those who felt so inclined could follow these rules - except that of [[sleeping]] under a [[tree]] during the rainy season - but he refused to make the rules obligatory. This refusal [[delighted]] [[Devadatta]], who went about with his party, declaring that the [[Buddha]] was prone to luxury and abundance. He was believed by the foolish, and in [[spite]] of the [[Buddha's]] warning against the dire [[sin]] of causing schism in the [[Order]], [[Devadatta]] informed [[Ananda]] of his {{Wiki|intention}} of [[holding]] an [[uposatha]] meeting without the [[Buddha]], and, having persuaded five hundred newly [[ordained]] [[monks]] from [[Vesāli]] to join him, he went out to Gayāsīsa. On this occasion he tried to imitate the [[Buddha]], keeping two [[ | + | The [[Buddha's]] reply was that those who felt so inclined could follow these {{Wiki|rules}} - except that of [[sleeping]] under a [[tree]] during the [[rainy season]] - but he refused to make the {{Wiki|rules}} obligatory. This refusal [[delighted]] [[Devadatta]], who went about with his party, declaring that the [[Buddha]] was prone to {{Wiki|luxury}} and abundance. He was believed by the [[foolish]], and in [[spite]] of the [[Buddha's]] warning against the dire [[sin]] of causing [[schism]] in the [[Order]], [[Devadatta]] informed [[Ananda]] of his {{Wiki|intention}} of [[holding]] an [[uposatha]] meeting without the [[Buddha]], and, having persuaded five hundred newly [[ordained]] [[monks]] from [[Vesāli]] to join him, he went out to [[Gayāsīsa]]. On this occasion he tried to imitate the [[Buddha]], keeping two chief [[disciples]] beside him (DhA.i.122). Three [[suttas]], the two [[Devadatta]], and the Mahāsāropama, were [[preached]] after this event. |
[[File:Narada4.jpg|thumb|250px|]] | [[File:Narada4.jpg|thumb|250px|]] | ||
− | Among the followers of [[Devadatta]] were also some [[nuns]], chief of whom was Thullanandā, who never tired of singing his praises (Vin.iv.66, 335). The mother of Kumārakassapa, also, first entered the [[Order]] under [[Devadatta]], but when he denounced her, following the discovery of her pregnancy, she sought [[refuge]] with the [[Buddha]]. Some of the [[Sākiyans]], too, seem to have preferred [[Devadatta]] to the [[Buddha]] - e.g., Dandapāni (MA.i.298). | + | Among the followers of [[Devadatta]] were also some [[nuns]], chief of whom was [[Thullanandā]], who never tired of singing his praises (Vin.iv.66, 335). The mother of [[Kumārakassapa]], also, first entered the [[Order]] under [[Devadatta]], but when he denounced her, following the discovery of her pregnancy, she sought [[refuge]] with the [[Buddha]]. Some of the [[Sākiyans]], too, seem to have preferred [[Devadatta]] to the [[Buddha]] - e.g., {{Wiki|Dandapāni}} (MA.i.298). |
− | The [[Buddha]] sent [[Sāriputta]] and [[Moggallāna]] to Gayāsīsa to bring back the deluded ones. [[Devadatta]], believing that they had come to join him, rejoiced, and, in [[spite]] of Kokālika's warning, welcomed them. That night he preached very late to the [[monks]], and, wishing for rest, asked [[Sāriputta]] to address the assembly. [[Sāriputta]] and [[Moggallāna]] preached to such effect that they persuaded the five hundred [[monks]] to return with them. Kokālika kicked [[Devadatta]] on the chest [[ | + | The [[Buddha]] sent [[Sāriputta]] and [[Moggallāna]] to [[Gayāsīsa]] to bring back the deluded ones. [[Devadatta]], believing that they had come to join him, rejoiced, and, in [[spite]] of [[Kokālika's]] warning, welcomed them. That night he [[preached]] very late to the [[monks]], and, wishing for rest, asked [[Sāriputta]] to address the assembly. [[Sāriputta]] and [[Moggallāna]] [[preached]] to such effect that they persuaded the five hundred [[monks]] to return with them. [[Kokālika]] kicked [[Devadatta]] on the {{Wiki|chest}} to [[awaken]] him and tell him the news. When [[Devadatta]] discovered what had happened, [[hot]] {{Wiki|blood}} came from his {{Wiki|mouth}}, and for nine months he lay grievously ill. (The [[Vinaya]] account omits the kicking, but it is mentioned in DhA.i.143 and in J.i.491). |
− | As his end drew near, he wished to see the [[Buddha]], though the latter had declared that it would not be possible in this [[life]]. [[Devadatta]], however, started the journey on a litter, but on reaching [[Jetavana]], he stopped the litter on the banks of the pond and stepped out to wash. The [[earth]] opened and he was swallowed up in [[Avīci]], where, after [[suffering]] for one hundred thousand [[kappas]], he would be [[reborn]] as a [[Pacceka Buddha]] called Atthissara. (The [[Saddharmapundarika]] (chap.xi.) says he will be a [[Buddha]] named Devarāja). It is said (DhA.i.147; see also Mil.108) that at the moment of [[being]] swallowed by the [[earth]], [[Devadatta]] uttered a [[stanza]] in which he declared that he had no [[refuge]] other than the [[Buddha]]. It is this last act of Devadatta's which the [[Buddha]] had in [[view]] when he agreed to ordain [[Devadatta]]. (He was one of five [[people]] who were swallowed by the [[earth]] in the [[Buddha's]] [[time]]. Mil.101). | + | As his end drew near, he wished to see the [[Buddha]], though the [[latter]] had declared that it would not be possible in this [[life]]. [[Devadatta]], however, started the journey on a litter, but on reaching [[Jetavana]], he stopped the litter on the banks of the pond and stepped out to wash. The [[earth]] opened and he was swallowed up in [[Avīci]], where, after [[suffering]] for one hundred thousand [[kappas]], he would be [[reborn]] as a [[Pacceka Buddha]] called [[Atthissara]]. (The [[Saddharmapundarika]] (chap.xi.) says he will be a [[Buddha]] named [[Devarāja]]). It is said (DhA.i.147; see also Mil.108) that at the [[moment]] of [[being]] swallowed by the [[earth]], [[Devadatta]] uttered a [[stanza]] in which he declared that he had no [[refuge]] other than the [[Buddha]]. It is this last act of [[Devadatta's]] which the [[Buddha]] had in [[view]] when he agreed to ordain [[Devadatta]]. (He was one of five [[people]] who were swallowed by the [[earth]] in the [[Buddha's]] [[time]]. Mil.101). |
− | The [[Dhammapada]] Commentary contains a graphic account of the tortures of [[Devadatta]] in [[Avīci]]. (DhA.i.147; also PSA.79. His [[body]] in [[hell]] is one hundred leagues long). In previous [[births]], also, he had been swallowed by the [[earth]], as [[King]] Kalābu and as Mahāpatāpa. When the [[people]] [[heard]] of Devadatta's [[death]], they held a great festival, as they had done of yore at the [[death]] of Pingala, who was an [[incarnation]] of [[Devadatta]] (DhA.i.126f). | + | The [[Dhammapada]] Commentary contains a graphic account of the tortures of [[Devadatta]] in [[Avīci]]. (DhA.i.147; also PSA.79. His [[body]] in [[hell]] is one hundred leagues long). In previous [[births]], also, he had been swallowed by the [[earth]], as [[King]] [[Kalābu]] and as [[Mahāpatāpa]]. When the [[people]] [[heard]] of [[Devadatta's]] [[death]], they held a great {{Wiki|festival}}, as they had done of yore at the [[death]] of [[Pingala]], who was an [[incarnation]] of [[Devadatta]] (DhA.i.126f). |
[[File:Mmytat1.jpeg|thumb|250px|]] | [[File:Mmytat1.jpeg|thumb|250px|]] | ||
− | The [[Jātaka]] Commentary contains numerous stories showing that Devadatta's [[enmity]] towards the [[Buddha]] was not confined to this [[life]]. It had existed during many [[kappas]], and though sometimes he was foiled in his attempts to harm the [[Bodhisatta]], in many cases he succeeded in working his will. The beginning of this [[enmity]], which increased with [[time]], is described in the Serivānija [[Jātaka]]. | + | The [[Jātaka]] Commentary contains numerous stories showing that [[Devadatta's]] [[enmity]] towards the [[Buddha]] was not confined to this [[life]]. It had existed during many [[kappas]], and though sometimes he was foiled in his attempts to harm the [[Bodhisatta]], in many cases he succeeded in working his will. The beginning of this [[enmity]], which increased with [[time]], is described in the Serivānija [[Jātaka]]. |
− | One of the [[Milinda]] dilemmas (200ff) is as follows: "Why should [[Devadatta]], who was so wicked, have been, [[time]] after [[time]], superior in [[power]] to the [[Bodhisatta]]?" A list of such instances is given. Nāgasena's reply is that [[Devadatta]] did several [[good deeds]], such as protecting the poor, building bridges, etc. | + | One of the [[Milinda]] [[dilemmas]] (200ff) is as follows: "Why should [[Devadatta]], who was so wicked, have been, [[time]] after [[time]], {{Wiki|superior}} in [[power]] to the [[Bodhisatta]]?" A list of such instances is given. [[Nāgasena's]] reply is that [[Devadatta]] did several [[good deeds]], such as protecting the poor, building [[bridges]], etc. |
− | Devadatta's wickedness and his [[hatred]] of the [[Bodhisatta]] are illustrated in various [[Jātakas]] besides those already mentioned - e.g., | + | [[Devadatta's]] wickedness and his [[hatred]] of the [[Bodhisatta]] are illustrated in various [[Jātakas]] besides those already mentioned - e.g., |
the Kakkara, | the Kakkara, | ||
the Kapi, | the Kapi, | ||
− | the Kukkura, | + | the [[Kukkura]], |
− | the Kurunga, | + | the [[Kurunga]], |
the Kurunga-miga, | the Kurunga-miga, | ||
the Khandahāla, | the Khandahāla, | ||
− | the Godha, | + | the [[Godha]], |
− | the Campeyya, | + | the [[Campeyya]], |
the Cūla-Nandiya, | the Cūla-Nandiya, | ||
the [[Chaddanta]], | the [[Chaddanta]], | ||
the Tacchasūkara, | the Tacchasūkara, | ||
− | the Tayodhamma, | + | the [[Tayodhamma]], |
the Tittira, | the Tittira, | ||
− | the Dummedha, | + | the [[Dummedha]], |
− | the Dhammaddhaja, | + | the [[Dhammaddhaja]], |
the Dhonasākha, | the Dhonasākha, | ||
− | the Pandara, | + | the [[Pandara]], |
− | the Bhūridatta, | + | the [[Bhūridatta]], |
[[File:8a2f8 l.jpg|thumb|250px|]] | [[File:8a2f8 l.jpg|thumb|250px|]] | ||
− | the Manicora, | + | the [[Manicora]], |
the Mahāummagga, | the Mahāummagga, | ||
− | the Mahākapi, | + | the [[Mahākapi]], |
the Mahā-Nāradakassapa, | the Mahā-Nāradakassapa, | ||
− | the Mahāpaduma, | + | the [[Mahāpaduma]], |
− | the Mahāsīlava, | + | the [[Mahāsīlava]], |
− | the Romaka, | + | the [[Romaka]], |
− | the Latukika, | + | the [[Latukika]], |
− | the Vānara, | + | the [[Vānara]], |
− | the Vānarinda, | + | the [[Vānarinda]], |
− | the Vessantara, | + | the [[Vessantara]], |
the Saccankira, | the Saccankira, | ||
the Sattigumba, | the Sattigumba, | ||
− | the Sāliya, | + | the [[Sāliya]], |
the Sumsumāra, | the Sumsumāra, | ||
− | the Suvannakakkata. | + | the [[Suvannakakkata]]. |
− | In the [[Dhamma]] [[Jātaka]], [[Devadatta]] is spoken of as having been the very [[incarnation]] of unrighteousness, Adhamma. In several stories his craftiness is emphasised - e.g., | + | In the [[Dhamma]] [[Jātaka]], [[Devadatta]] is spoken of as having been the very [[incarnation]] of unrighteousness, [[Adhamma]]. In several stories his craftiness is emphasised - e.g., |
as the jackal in the Sigālā [[Jātaka]], | as the jackal in the Sigālā [[Jātaka]], | ||
− | as the drunken sot in the [[Sigāla]] (No.142) and also in the Manoja. | + | as the drunken sot in the [[Sigāla]] (No.142) and also in the [[Manoja]]. |
− | In the Kālabāhu [[Jātaka]] he is represented as very envious, and his falsehood and duplicity are emphasised in | + | In the [[Kālabāhu]] [[Jātaka]] he is represented as very envious, and his falsehood and duplicity are emphasised in |
[[File:Buddha-42.jpg|thumb|250px|]] | [[File:Buddha-42.jpg|thumb|250px|]] | ||
the [[Cetiya]], | the [[Cetiya]], | ||
Line 95: | Line 95: | ||
the [[Somanassa]] [[Jātakas]]. | the [[Somanassa]] [[Jātakas]]. | ||
− | His ingratitude is illustrated in such stories as those of | + | His [[ingratitude]] is illustrated in such stories as those of |
the [[Anta]], | the [[Anta]], | ||
the [[Amba]], | the [[Amba]], | ||
− | the Asampadāna, | + | the [[Asampadāna]], |
the Upāhana, | the Upāhana, | ||
− | the Guttila, | + | the [[Guttila]], |
the Javasakuna, | the Javasakuna, | ||
the Dūbhiya-makkata, | the Dūbhiya-makkata, | ||
− | the Nigrodha, | + | the [[Nigrodha]], |
− | the Mahākapi, | + | the [[Mahākapi]], |
− | the Ruru and | + | the [[Ruru]] and |
− | the Sīlavanāga [[Jātakas]], | + | the [[Sīlavanāga]] [[Jātakas]], |
while others, such as | while others, such as | ||
− | the Apannaka, | + | the [[Apannaka]], |
− | the Ubhatobhattha, | + | the [[Ubhatobhattha]], |
− | the Kandagalaka, | + | the [[Kandagalaka]], |
the Kāsāva, | the Kāsāva, | ||
− | the Giridanta, | + | the [[Giridanta]], |
the Jambuka, | the Jambuka, | ||
− | the Jambukhādaka, | + | the [[Jambukhādaka]], |
− | the Parantapa, | + | the [[Parantapa]], |
− | the Lakkhana, | + | the [[Lakkhana]], |
− | the Vinīlaka, | + | the [[Vinīlaka]], |
− | the Virocana, | + | the [[Virocana]], |
the Vīraka, | the Vīraka, | ||
− | the Sabbadātha, | + | the [[Sabbadātha]], |
the Sammuddavānija, | the Sammuddavānija, | ||
the Sammodamāna [[Jātakas]], speak of his folly and inefficiency. | the Sammodamāna [[Jātakas]], speak of his folly and inefficiency. | ||
Line 129: | Line 129: | ||
It is stated (E.g., Mil.410) that in [[spite]] of the great [[hatred]] shown by [[Devadatta]] towards him, the [[Buddha]] did not harbour, on his part, one single [[feeling]] of [[ill-will]]. | It is stated (E.g., Mil.410) that in [[spite]] of the great [[hatred]] shown by [[Devadatta]] towards him, the [[Buddha]] did not harbour, on his part, one single [[feeling]] of [[ill-will]]. | ||
− | Only once is mention made (A.iv.402f ) of the text of a sermon by [[Devadatta]]. Candikāputta reports this to [[Sāriputta]], who makes it an occasion for a talk to the [[monks]]. | + | Only once is mention made (A.iv.402f ) of the text of a {{Wiki|sermon}} by [[Devadatta]]. [[Candikāputta]] reports this to [[Sāriputta]], who makes it an occasion for a talk to the [[monks]]. |
</poem> | </poem> | ||
{{R}} | {{R}} |
Latest revision as of 19:09, 18 April 2024
Devadatta: Son of the Sākiyan Suppabuddha (maternal uncle of the Buddha) and his wife Amitā. He had a sister Bhaddakaccānā, who married Prince Siddhattha.
Mhv.ii.22; MT.136; DhA.iii.44. The Dulva (Rockhill, p.13) calls him the son of Amitodana and brother of Ananda. This is supported by Mtu. (ii.69), which says that after the Buddha's renunciation, Devadatta tried to tempt Bhaddakaccānā. In one passage in the Vinaya (ii.189), Devadatta is spoken of as Godhiputta. Does this mean that his mother's name was Godhī? The Sanskrit books (e.g., Mtu) give several stories of his youth which show his malice. When Siddhattha was about to show his skill in the arts, a white elephant was being brought for him, and Devadatta, out of envy, killed it. The carcase blocked the city gates till Siddhattha threw it outside. The Pāli Commentaries (e.g., SA.i.62) say that Devadatta had the strength of five elephants. On another occasion he quarrelled with Siddhattha, who protested against his shooting a goose.
When the Buddha visited Kapilavatthu after the Enlightenment and preached to the Sākiyans, Devadatta was converted together with his friends Ananda, Bhagu, Kimbila, Bhaddiya, Anuruddha, and their barber, Upāli, and he sought the Buddha at Anupiyā and entered the Order (Vin.ii.182). During the rainy season that followed, Devadatta acquired the power of iddhi possible to those who are yet of the world (puthujja-nika-iddhi) (Vin.ii.183; for particulars see Rockhill, p.85). For some time he seems to have enjoyed great honour in the Order, and in one passage he is mentioned in a list of eleven of the chief Elders of all of whom the Buddha speaks in praise. (Ud.i.5. Again in Vin.ii.189 Sāriputta is mentioned as having gone about Rājagaha singing Devadatta's praises; see also DhA.i.64f). Devadatta was later suspected of evil wishes (E.g., S.ii.156). About eight years before the Buddha's death, Devadatta, eager for gain and favour and jealous of the Buddha's fame, attempted to win over Ajātasattu.
The following account is summarised from various passages in the books, chiefly Vin.ii.184ff; iii.171f; 174f; iv.71; DhA.i.112ff; iii.154; A.iii.123, 402; ii.73; iv.160; J.i.113, 142, 185, 490; iv.37, 158; v.333ff; vi.129f., etc.
He assumed the form of a child having a girdle of snakes, and suddenly appeared on Ajātasattu's lap, frightening him. He then resumed his own form, and Ajātasattu, much impressed, paid him great honour and, it is said, visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of food. (According to J.i.186, 508, Ajātasattu built for him a monastery at Gayāsīsa and sent him, daily, five hundred pots of three-year-flavoured rice and the choicest dishes. These meals were so tempting that some of the Buddha's followers would go there to eat them and return stealthily).
This encouraged Devadatta in his schemes, and he conceived the idea of taking the Buddha's place as leader of the Sangha. As soon as this thought occurred to him, his iddhi-power disappeared.
The Koliyan Kakudha, follower of Moggallāna, reborn as a manomaya-kāyikadeva, divined Devadatta's plan and informed Moggallāna. The latter repeated the matter to the Buddha, but the Buddha said it was unnecessary to discuss it as Devadatta would ultimately betray himself.
Sometime later, Devadatta went to the Buddha and suggested that the leadership of the Order should be handed over to him in view of the Buddha's approaching old age. The Buddha scorned the suggestion, saying, "Not even to Sāriputta or Moggallāna would I hand over the Order, and would I then to thee, vile one, to be vomited like spittle?" (Vin.ii.188. This incident is referred to in the Abhayarājakumāra Sutta, M.i.393). Devadatta showed great resentment and vowed vengeance. Thereupon, at the Buddha's suggestion, a proclamation was issued to the Sangha that in anything done by Devadatta in the name of the Buddha, the Dhamma and the Sangha, none but Devadatta was to be recognised.
It was at this time that Devadatta incited Ajātasattu to kill his father, Bimbisāra, while he himself prepared to kill the Buddha. (The Ap.ii.300f explains that all these plans of Devadatta to harm the Buddha were the result of the Buddha's previous evil deeds).
Ajātasattu agreed, and provided Devadatta with royal archers to shoot the Buddha. These were placed on different paths, one on one path, two on another, and so on up to sixteen, and the plan was so laid that not one of them would survive to tell the tale. But when the Buddha approached the first man, he was terrified by the Buddha's majesty, and his body became stiff. The Buddha spoke kindly to him, and the man, throwing away his weapons, confessed his intended crime. The Buddha thereupon preached to him and, having converted him, sent him back by a different path. The other groups of archers, tired of waiting, gave up the vigil and went away one after the other. The different groups were led to the Buddha by his iddhi-power, and he preached to them and converted them. The first man returned to Devadatta saying that he was unable to kill the Buddha because of his great iddhi-power.
Devadatta then decided to kill the Buddha himself. One day, when the Buddha was walking on the slopes of Gijjhakūta, he hurled down on him a great rock. Two peaks sprang up from the ground, thereby arresting its rushing advance, but a splinter struck the Buddha's foot, causing the blood to flow. Being in great pain, he was carried to Maddakucchi, and from there to Jīvaka's Ambavana, where Jīvaka attended him. After this event, the monks wished the Buddha to have a guard, but this he refused, saying that it was impossible for anyone to deprive a Tathāgata of his life.
Devadatta's next attempt on the Buddha's life was to persuade elephant-keepers to let loose a fierce elephant, Nalāgiri (or Dhanapāla), drunk with toddy, on to the road by which the Buddha would pass. The news spread rapidly, and the Buddha was warned, but refused to turn back. As the elephant advanced he pervaded it with love, and thus completely subdued it.
This outrage made Devadatta very unpopular, and even Ajātasattu was compelled by the force of public opinion to withdraw his patronage from Devadatta, whose gain and honour decreased. (Sp.iv.811. At this time, Kokālika was very useful to Devadatta, J. ii.438). Thereupon he decided, with the help of several others, Kokālika, Katamoraka-tissa, Khandadeviyāputta and Samuddadatta, to bring about a schism in the Order. These five went accordingly to the Buddha and asked for the imposition of five rules on all members of the Sangha:
(1) that monks should dwell all their lives in the forest,
(2) that they should accept no invitations to meals, but live entirely on alms obtained by begging,
(3) that they should wear only robes made of discarded rags and accept no robes from the laity,
(4) that they should dwell at the foot of a tree and not under a roof,
(5) that they should abstain completely from fish and flesh.
The Buddha's reply was that those who felt so inclined could follow these rules - except that of sleeping under a tree during the rainy season - but he refused to make the rules obligatory. This refusal delighted Devadatta, who went about with his party, declaring that the Buddha was prone to luxury and abundance. He was believed by the foolish, and in spite of the Buddha's warning against the dire sin of causing schism in the Order, Devadatta informed Ananda of his intention of holding an uposatha meeting without the Buddha, and, having persuaded five hundred newly ordained monks from Vesāli to join him, he went out to Gayāsīsa. On this occasion he tried to imitate the Buddha, keeping two chief disciples beside him (DhA.i.122). Three suttas, the two Devadatta, and the Mahāsāropama, were preached after this event.
Among the followers of Devadatta were also some nuns, chief of whom was Thullanandā, who never tired of singing his praises (Vin.iv.66, 335). The mother of Kumārakassapa, also, first entered the Order under Devadatta, but when he denounced her, following the discovery of her pregnancy, she sought refuge with the Buddha. Some of the Sākiyans, too, seem to have preferred Devadatta to the Buddha - e.g., Dandapāni (MA.i.298).
The Buddha sent Sāriputta and Moggallāna to Gayāsīsa to bring back the deluded ones. Devadatta, believing that they had come to join him, rejoiced, and, in spite of Kokālika's warning, welcomed them. That night he preached very late to the monks, and, wishing for rest, asked Sāriputta to address the assembly. Sāriputta and Moggallāna preached to such effect that they persuaded the five hundred monks to return with them. Kokālika kicked Devadatta on the chest to awaken him and tell him the news. When Devadatta discovered what had happened, hot blood came from his mouth, and for nine months he lay grievously ill. (The Vinaya account omits the kicking, but it is mentioned in DhA.i.143 and in J.i.491).
As his end drew near, he wished to see the Buddha, though the latter had declared that it would not be possible in this life. Devadatta, however, started the journey on a litter, but on reaching Jetavana, he stopped the litter on the banks of the pond and stepped out to wash. The earth opened and he was swallowed up in Avīci, where, after suffering for one hundred thousand kappas, he would be reborn as a Pacceka Buddha called Atthissara. (The Saddharmapundarika (chap.xi.) says he will be a Buddha named Devarāja). It is said (DhA.i.147; see also Mil.108) that at the moment of being swallowed by the earth, Devadatta uttered a stanza in which he declared that he had no refuge other than the Buddha. It is this last act of Devadatta's which the Buddha had in view when he agreed to ordain Devadatta. (He was one of five people who were swallowed by the earth in the Buddha's time. Mil.101).
The Dhammapada Commentary contains a graphic account of the tortures of Devadatta in Avīci. (DhA.i.147; also PSA.79. His body in hell is one hundred leagues long). In previous births, also, he had been swallowed by the earth, as King Kalābu and as Mahāpatāpa. When the people heard of Devadatta's death, they held a great festival, as they had done of yore at the death of Pingala, who was an incarnation of Devadatta (DhA.i.126f).
The Jātaka Commentary contains numerous stories showing that Devadatta's enmity towards the Buddha was not confined to this life. It had existed during many kappas, and though sometimes he was foiled in his attempts to harm the Bodhisatta, in many cases he succeeded in working his will. The beginning of this enmity, which increased with time, is described in the Serivānija Jātaka.
One of the Milinda dilemmas (200ff) is as follows: "Why should Devadatta, who was so wicked, have been, time after time, superior in power to the Bodhisatta?" A list of such instances is given. Nāgasena's reply is that Devadatta did several good deeds, such as protecting the poor, building bridges, etc.
Devadatta's wickedness and his hatred of the Bodhisatta are illustrated in various Jātakas besides those already mentioned - e.g.,
the Kakkara,
the Kapi,
the Kukkura,
the Kurunga,
the Kurunga-miga,
the Khandahāla,
the Godha,
the Campeyya,
the Cūla-Nandiya,
the Chaddanta,
the Tacchasūkara,
the Tayodhamma,
the Tittira,
the Dummedha,
the Dhammaddhaja,
the Dhonasākha,
the Pandara,
the Bhūridatta,
the Manicora,
the Mahāummagga,
the Mahākapi,
the Mahā-Nāradakassapa,
the Mahāpaduma,
the Mahāsīlava,
the Romaka,
the Latukika,
the Vānara,
the Vānarinda,
the Vessantara,
the Saccankira,
the Sattigumba,
the Sāliya,
the Sumsumāra,
the Suvannakakkata.
In the Dhamma Jātaka, Devadatta is spoken of as having been the very incarnation of unrighteousness, Adhamma. In several stories his craftiness is emphasised - e.g.,
as the jackal in the Sigālā Jātaka,
as the drunken sot in the Sigāla (No.142) and also in the Manoja.
In the Kālabāhu Jātaka he is represented as very envious, and his falsehood and duplicity are emphasised in
the Cetiya,
the Kakkāra and
the Somanassa Jātakas.
His ingratitude is illustrated in such stories as those of
the Anta,
the Amba,
the Asampadāna,
the Upāhana,
the Guttila,
the Javasakuna,
the Dūbhiya-makkata,
the Nigrodha,
the Mahākapi,
the Ruru and
the Sīlavanāga Jātakas,
while others, such as
the Apannaka,
the Ubhatobhattha,
the Kandagalaka,
the Kāsāva,
the Giridanta,
the Jambuka,
the Jambukhādaka,
the Parantapa,
the Lakkhana,
the Vinīlaka,
the Virocana,
the Vīraka,
the Sabbadātha,
the Sammuddavānija,
the Sammodamāna Jātakas, speak of his folly and inefficiency.
It is stated (E.g., Mil.410) that in spite of the great hatred shown by Devadatta towards him, the Buddha did not harbour, on his part, one single feeling of ill-will.
Only once is mention made (A.iv.402f ) of the text of a sermon by Devadatta. Candikāputta reports this to Sāriputta, who makes it an occasion for a talk to the monks.