Devadatta-Buddhism

The Story of Devadatta

Comment August 31, 2021

Verse 162: As the creeper (maluva) strangle the sal tree, so also, a really immoral person (overwhelmed by Craving) does to himself just what his enemy wishes him to do.

The Story of Devadatta

While residing at the Jetavana monastery, the Buddha uttered Verse (162) of this book, with reference to Devadatta.

One day, some bhikkhus were talking amongst themselves when the Buddha came in and asked the subject of their talk. They answered that they were talking about Devadatta and then continued as follows:

“Venerable Sir! Devadatta is, indeed, a man without morality; he is also very avaricious. He has tried to gain fame and fortune by getting the confidence of Ajatasattu by unfair means. He has also tried to convince Ajatasattu that by getting rid of his father, he (Ajatasattu) would immediately become a powerful king. Having been thus misled by Devadatta, Ajatasattu killed his father, the noble king, Bimbisara. Devadatta has even attempted three times to kill you, our most Venerable Teacher. Devadatta is, indeed, very wicked and incorrigible!”

After listening to the bhikkhus, the Buddha told them that Devadatta has tried to kill him not only now but also in his previous existences. The Buddha then narrated the story of a deer-stalker.

“Once, while King Brahmadatta was reigning in Baranasi, the future Buddha was born as a deer, and Devadatta was then a deer-stalker. One day, the deer-stalker saw the footprints of a deer under a tree. So, he put up a bamboo platform in the tree and waited with the spear ready for the deer. The deer came but he came very cautiously. The deer-stalker saw him hesitating, and threw some fruits of the tree to coax him. But that put the deer on guard; he looked more carefully and saw the deer-stalker in the tree. He pretended not to see the deer stalker and turned away slowly. From some distance, he addressed the tree thus: Continue reading →
Yellow robe

Comment June 6, 2020

Whoever being depraved, devoid of self-control and truthfulness, should don the monk’s yellow robe, he surely is not worthy of the robe.

But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe. ~Dhammapada
The Story of the Question Asked by Jivaka

Comment April 8, 2019

Verse 90: For him (an arahat) whose journey is ended, who is free from sorrow and from all (e.g. khandha aggregates), who has destroyed all fetters, there is no more distress.

1. gataddhino: the journey is ended. Here ‘the journey’ means round of rebirths (samsara).

2. sabbaganthappahinassa: one who has destroyed all fetters. Here ‘fetters’ means greed, ill will, and wrong view.

The Story of the Question Asked by Jivaka

While residing at the mango-grove monastery of Jivaka, the Buddha uttered Verse (90) of this book, with reference to the question raised by Jivaka to the Buddha.

Devadatta, on one occasion, tried to kill the Buddha by pushing a big rock from the peak of Gijjhakuta mountain (Vulture’s Peak). The rock struck a ledge on the side of the mountain and a splinter struck the big toe of the Buddha. The Buddha was taken to the mango-grove monastery of Jivaka. There, Jivaka, the renowned physician, attended on the Buddha; he put some medicine on the toe of the Buddha and bandaged it. Jivaka then left to see another patient in town, but promised to return and remove the bandage in the evening. When Jivaka returned that night, the city-gates were already closed and he could not come to see the Buddha that night. He was very upset because if the bandage was not removed in time, the whole body would become very hot and the Buddha would be very ill.

Just about this time, the Buddha asked Thera Ananda to remove the bandage from his big toe and found that the wound was completely healed. Jivaka came to the monastery early next morning and asked the Buddha whether he felt great pain and distress the previous night. The Buddha replied, “Jivaka! Ever since I attained Buddhahood there has been no pain and distress for me.”

Then the Buddha spoke in verse as follows:
Verse 90: For him (an arahat) whose journey is ended, who is free from sorrow and from all (e.g. khandha aggregates), who has destroyed all fetters, there is no more distress.

At the end of the discourse many attained Sotapatti Fruition.

Dhammapada Verse 90
Jivakapanha Vatthu

Gataddhino1 Visokassa
vippamuttassa sabbadhi
sabbaganthappahinassa2
parilaho na vijjati.

Source: Tipitaka
The Blessed one taming Nalagiri elephant which was sent to crush him

Comment August 15, 2016

The Blessed one taming Nalagiri elephant which was sent to crush him

49. The Blessed one taming Nalagiri elephant which was sent to crush him

After the death of King Bimbisara, Devadatta made several attempts to kill the Buddha, but he was not successful. So he went to the elephant-keepers and said to them. “Venerable Theras like us who are recognized by the King can use our influence to get you promotion in your service. Therefore, you had better carry out my instructions. If the Venerable Gotama should pass this way, set the full grown male elephant, Nalagiri, upon Him”.

Nalagiri was a very ferocious elephant which used to gore men to death. The Blessed One, with his retinue of holy monks, was coming into the city of Rajagaha on his alms-round, when the elephant-keepers, desirous of gaining promotion in service, set the full-grown elephant in the direction of the Buddha. The Blessed One stood where he was and sent out his thought of loving-kindness towards the elephant Nalagiri, which was running towards him to crush him down. When the elephant came near the Buddha, it stood quietly before Him listening to the words of advice uttered by Him.

THE ILLUSTRATED HISTORY OF BUDDHISM
by ASHIN JANAKA BHIVAMSA (Aggamahapandita)
Artist: U Ba Kyi | Link to this post
King Ajatasattu asking his mother whether his father loved him

Comment August 14, 2016

King Ajatasattu asking his mother whether his father loved him

48. King Ajatasattu asking his mother whether his father loved him

King Bimbisara died soon after the soles of his feet had been cut open with a knife. At the same time a son had been born to King Ajatasattu. The courtiers brought two messages: one, about the death of his father and the other about the birth of his son. They first presented him the message about the birth of his son. Love sprang in his heart upon his new-born son, right from the very marrow of his bones. He then began to have sympathy for his father, placing himself in the position of his father with regard to himself when he was a baby.

He, therefore, gave the order :- “Set free my father at once”. But the courtiers presented to him the message of his father’s death, and he regretted very much for his hasty action. He, therefore, went to his mother and asked her, “Mother, did my father love me when I was a baby?” The Queen Mother then said, “What a question you have asked’?” When you were young and had a sore called willow in your finger, your father kept it inside his mouth. The sore burst inside his mouth and pus came out ; even then instead of spitting the matter out he swallowed it lest it would cause you pain by taking the finger out”. When she said this, both the mother and the son wept together.

THE ILLUSTRATED HISTORY OF BUDDHISM
by ASHIN JANAKA BHIVAMSA (Aggamahapandita)
Artist: U Ba Kyi | Link to this post
Prince Ajatasattu ordering that the soles of his father’s feet be cut open with a knife

Comment August 12, 2016

Prince Ajatasattu ordering that the soles of his father’s feet be cut open with a knife

47. Prince Ajatasattu ordering that the soles of his father’s feet be cut open with a knife

Venerable Devadatta instigated Prince Ajatasattu to kill his father King Bimbisara as he thought that, if the Prince became King in succession to his father, he would be able to take the place of the Buddha. The Prince was of the view that whatever his teacher Devadatta said was good, and was on his way to carry out his plan to murder his father. His father questioned him and the Prince admitted that he plotted to kill him because he wanted to become King. King Bimbisara gave up the throne in his favour.

After that, Venerable Devadatta told him that he would be able to rule without any risk of losing the throne only if his father was no longer alive. Prince Ajatasattu was impressed with this suggestion. But he did nor wish to kill his father straightway. So he caused his father to be cast in prison. At first, the Princes mother, the Queen was permitted to visit the King in person and he could lake his meals. But, finally, the Queen was not permitted to visit the King any more, and the King kept himself fit by walking up and down inside the prison. Ajatasattu, however, ordered that the soles of the King’s feet be cut open with a knife so that he could not walk.

THE ILLUSTRATED HISTORY OF BUDDHISM
by ASHIN JANAKA BHIVAMSA (Aggamahapandita)
Artist: U Ba Kyi | Link to this post
Devadatta’s plan to get more alms by winning over Ajatasattu

Comment August 10, 2016

Devadatta’s plan to get more alms by winning over Ajatasattu

46. Devadatta’s plan to get more alms by winning over Ajatasattu

Soon after he had ordained as a monk, Venerable Devadatta practised meditation and attained superhuman power and even the six higher psychic powers. Because he possessed those powers he wanted to become a rival and take the Buddha’s place as the leader. Being eager for gain and honour he thought he would achieve his purpose by winning over Prince Ajatasattu, still a youth but with sure prospects of accession to the throne. Devadatta assumed the form of a lad with a girdle of snakes, and terrified Ajatasattu by appearing in his lap. He then comforted the Prince saying, “Oh, Prince, don’t get alarmed. I am the person known as Venerable Devadatta.” He then assumed his proper form as a monk with the bowl and robes, and stood in front of the prince.

Ajatasattu marveling at the wonder paid him great honour, and sent him 500 dishes daily. Devadatta secured more than enough alms according to his original plan.

THE ILLUSTRATED HISTORY OF BUDDHISM
by ASHIN JANAKA BHIVAMSA (Aggamahapandita)
Artist: U Ba Kyi | Link to this post
The Story of Devadatta [reborn in Avici Niraya]

Comment November 13, 2015

Verse 17: Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done.” He is even more tormented when he is reborn in one of the lower worlds (Apaya).

1. duggatim/duggati: unhappy destinations, the four lower worlds (apaya). In the case of Devadatta, avici niraya, the lowest niraya, (placement of torment).

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (17) of this book, with reference to Devadatta.

Devadatta was at one time residing with the Buddha in Kosambi. While staying there he realized that the Buddha was receiving much respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the bhikkhus. One day, while the Buddha was preaching at the Veluvana monastery in Rajagaha, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him, saying that he was a swallower of other people’s spittle. The Buddha next asked the Samgha to carry out an act of proclamation (Pakasaniya kamma*) regarding Devadatta.

Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first, by employing some archers; secondly, by climbing up the Gijjhakuta hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nalagiri to attack the Buddha. The hired assassins returned after being established in Sotapatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta hurt the big toe of the Buddha just a little, and when the Nalagiri elephant rushed at the Buddha, it was made docile by the Buddha. Thus Devadatta failed to kill the Buddha, and he tried another tactic. He tried to break up the Order of the bhikkhus by taking away some newly admitted bhikkhus with him to Gayasisa; however, most of them were brought back by Thera Sariputta and Thera Maha Moggallana.

Later, Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him. Continue reading →
Benefits of pain

Comment October 31, 2015

Shantideva cites three benefits of pain. First, it is valuable because through sorrow, pride is driven out. No matter how arrogant and condescending we’ve been, great suffering can humble us. The pain of a serious illness or loss of a loved one can be transformative, softening us and making us less self-centered.

The second benefit of pain is empathy: the compassion felt for those who wander in samsara. Our personal suffering brings compassion for others in the same situation. A young woman was telling me that when her baby died, she felt a deep connection to all the other parents who had lost children. This was, as she put it, the unexpected blessing of her sorrow.

The third value of suffering is that evil is avoided and goodness seems delightful. When we practice according to Shantideva’s instructions, we can get smarter about cause and result. Based on this understanding, we’ll have less inclination to cause harm, and more desire to gather virtue and benefit others.

Pema Chödron
From the book “No Time to Lose: A Timely Guide to the Way of the Bodhisattva”
The Story of Devadatta

Comment October 28, 2015

Verse 9: He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

Verse 10: He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.

1. kasavam or kasavam vattham: the yellow or reddish yellow robe donned by members of the Buddhist Religious Order. There is a play on words in the above stanzas; ‘anikkasavo’, meaning, not free from faults of moral defilements and therefore, stained; and kasavam, the yellow robe, dyed sombre in some astringent juice and is therefore stained.

2. vantakasav’assa: lit., has vomited all moral defilements; it means, has discarded all moral defilements through the four Path Knowledge (Magga nana).

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (9) and (10) of this book, with reference to Devadatta.

Once the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana, went from Savatthi to Rajagaha. There, the people of Rajagaha invited them, with their one thousand followers, to a morning meal. On that occasion someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms-giving ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited Rajagaha only occasionally, the cloth was offered to Devadatta, who was a permanent resident of Rajagaha.

Devadatta promptly made the cloth into robes and moved about pompously, wearing them. Then, a certain bhikkhu from Rajagaha came to Savatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story.

Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to the paccekabuddhas* on seeing them. Having observed that, the hunter stole an upper part of a yellow robe and covered his body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and taking him for a paccekabuddha fell down on their knees to pay obeisance. They easily fell prey to the hunter. Thus, one by one, he killed the last elephant in the row each day for many days.

The Bodhisatta (the Buddha-to-be) was then the leader of the herd. Noticing the dwindling number of his followers he decided to investigate and followed his herd at the end of the line. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robe. Seeing the yellow robe, he desisted and spared the life of the hunter.

The hunter was rebuked for trying to kill under cover of the yellow robe and for commuting such an act of depravity. The hunter clearly did not deserve to put on the yellow robe.

Then the Buddha spoke in verse as follows:

Verse 9: He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

Verse 10: He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.

At the end of the discourse, many bhikkhus were established in Sotapatti Fruition.

* Paccekabuddha: One who, like the Buddha, is Self-Enlightened in the Four Noble Truths and has uprooted all the moral defilements (kilesas). However, he cannot teach others. Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).

Dhammapada Verses 9 and 10
Devadatta Vatthu

Anikkasavo kasavam1
yo vattham paridahissati
apeto damasaccena
na so kasavamarahati.

Yo ca vantakasav’assa2
silesu susamahito
upeto damasaccena
sa ve kasavamarahati.

Source: Tipitaka