Son of the Sákiyan Suppabuddha (maternal uncle of the Buddha) and his wife Amitá. He had a sister Bhaddakaccáná, 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 Bhaddakaccáná. In one passage in the Vinaya (ii.189), Devadatta is spoken of as Godhiputta. Does this mean that his mother's name was Godhí? 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 Páli 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 Sákiyans, Devadatta was converted together with his friends Ananda, Bhagu, Kimbila, Bhaddiya, Anuruddha, and their barber, Upáli, and he sought the Buddha at Anupiyá 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 Sáriputta is mentioned as having gone about Rájagaha 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 Ajátasattu.
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 Ajátasattu's lap, frightening him. He then resumed his own form, and Ajátasattu, 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, Ajátasattu built for him a monastery at Gayásísa 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 Moggallána, reborn as a manomaya-káyikadeva, divined Devadatta's plan and informed Moggallána. 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 Sáriputta or Moggallána 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 Abhayarájakumára 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 Ajátasattu to kill his father, Bimbisára, 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).
Ajátasattu 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 Gijjhakúta, 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 Jívaka's Ambavana, where Jívaka 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 Tathágata of his life.
Devadatta's next attempt on the Buddha's life was to persuade elephant-keepers to let loose a fierce elephant, Nalágiri (or Dhanapála), 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 Ajátasattu 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, Kokálika was very useful to Devadatta, J. ii.438). Thereupon he decided, with the help of several others, Kokálika, Katamoraka-tissa, Khandadeviyáputta 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 Amanda of his intention of holding an uposatha meeting without the Buddha, and, having persuaded five hundred newly ordained monks from Vesáli to join him, he went out to Gayásísa. 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 Mahásáropama, were preached after this event.
Among the followers of Devadatta were also some nuns, chief of whom was Thullanandá, who never tired of singing his praises (Vin.iv.66, 335). The mother of Kumárakassapa (q.v.), 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 Sákiyans, too, seem to have preferred Devadatta to the Buddha - e.g., Dandapáni (MA.i.298).
The Buddha sent Sáriputta and Moggallána to Gayásísa to bring back the deluded ones. Devadatta, believing that they had come to join him, rejoiced, and, in spite of Kokálika's warning, welcomed them. That night he preached very late to the monks, and, wishing for rest, asked Sáriputta to address the assembly. Sáriputta and Moggallána preached to such effect that they persuaded the five hundred monks to return with them. Kokálika 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 Avíci, 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 Devarája). 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 Avíci. (DhA.i.147; also PSA.79. His body in bell is one hundred leagues long). In previous births, also, he had been swallowed by the earth, as King Kalábu and as Mahápatápa. 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 Játaka 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 Serivánija Játaka.
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. Nágasena'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 Játakas besides those already mentioned - e.g.,
In the Dhamma Játaka, 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 Sigálá Játaka,
as the drunken sot in the Sigála (No.2) and also in the Manoja.
In the Kálabáhu Játaka he is represented as very envious, and his falsehood and duplicity are emphasised in
the Kakkára and
the Somanassa Játakas.
His ingratitude is illustrated in such stories as those of
the Ruru and
the Sílavanága Játakas,
while others, such as
the Sammodamána Játakas, 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. Candikáputta reports this to Sáriputta, who makes it an occasion for a talk to the monks.