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7. Devadattavatthu Anikkasāvoti imaṃ dhammadesanaṃ satthā jetavane viharanto rājagahe devadattassa kāsāvalābhaṃ ārabbha kathesi.1.7 The Story about Devadatta Devadattavatthu “The one who, while he’s still impure,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to Devadatta’s assumption of the yellow robe at Rājagaha.
Ekasmiñhi samaye dve aggasāvakā pañcasate pañcasate attano attano parivāre ādāya satthāraṃ āpucchitvā vanditvā jetavanato rājagahaṃ agamaṃsu.For on a certain occasion the two Chief Disciples, each with a retinue of five hundred bhikkhus, took leave of the Teacher and went from Jetavana to Rājagaha.
Rājagahavāsino dvepi tayopi bahūpi ekato hutvā āgantukadānaṃ adaṃsu.The residents of Rājagaha united by twos and threes and in larger groups and gave alms in accordance with the custom of giving alms to visitors.
Athekadivasaṃ āyasmā sāriputto anumodanaṃ karonto “ upāsakā eko sayaṃ dānaṃ deti, paraṃ na samādapeti,Now one day venerable Sāriputta said, in making the address of thanksgiving: “Lay friends, one man himself gives alms, but does not urge another to give;[28.190] marks page 190 of volume 28 of the Harvard Oriental Series English translation. {1.78} marks page 78 of volume 1 of the Pāli Text Society Pāli text.
so nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ.that man receives in succeeding states of existence the blessing of wealth, but not the blessing of a retinue.
Eko sayaṃ na deti, paraṃ samādapeti, so nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ.Another man urges his neighbor to give, but does not himself give; that man receives in succeeding states of existence the blessing of a retinue, but not the blessing of wealth.
Eko sayampi na deti, parampi na samādapeti, so nibbattanibbattaṭṭhāne kañjikamattampi kucchipūraṃ na labhati, anātho hoti nippaccayo.Another man neither himself gives alms nor urges others to give; in succeeding states of existence that man receives not so much as a bellyful of sour rice-gruel, but is forlorn and destitute.
Eko sayampi deti, parampi samādapeti,Yet another both himself gives alms and urges his neighbor to give;
so nibbattanibbattaṭṭhāne attabhāvasatepi attabhāvasahassepi attabhāvasatasahassepi bhogasampadañceva parivārasampadañca labhatī ” ti evaṃ dhammaṃ desesi.that man in succeeding states of existence, in a hundred states of existence, in a thousand states of existence, in 100,000 states of existence, receives both the blessing of wealth and the blessing of a retinue.” Thus did Venerable Sāriputta teach the Dhamma.
Tameko paṇḍitapuriso dhammaṃ sutvā “ acchariyā vata bho, abbhutā vata bho dhammadesanā, sukāraṇaṃ kathitaṃ,A certain wise man heard him and thought to himself: “Wonderful, indeed, marvellous, indeed, is the teaching of the Dhamma; well has the means of happiness been expounded.
mayā imāsaṃ dvinnaṃ sampattīnaṃ nipphādakaṃ kammaṃ kātuṃ vaṭṭatī ” ti cintetvā – “ bhante, sve mayhaṃ bhikkhaṃ gaṇhathā ” ti theraṃ nimantesi.It is necessary for me to do works of merit productive of these two attainments.” So he invited the elder to take a meal with him, saying: “Venerable Sir, accept my hospitality for tomorrow.”
“ Kittakehi te bhikkhūhi attho upāsakā ” ti. “ Kittakā pana vo, bhante, parivārā ” ti? “ Sahassamattā upāsakā ” ti.– “How many bhikkhus have you need of, lay disciple?” – “But how many bhikkhus are there in your retinue, venerable Sir?” – “A thousand, lay disciple.”
“ Sabbehi saddhiṃyeva sve bhikkhaṃ gaṇhatha, bhante ” ti. “ Thero adhivāsesi ”.– “Bring all your bhikkhus with you tomorrow and accept my hospitality, venerable Sir.” The elder accepted the invitation.
Upāsako nagaravīthiyaṃ caranto – “ ammā, tātā, mayā bhikkhusahassaṃ nimantitaṃ, tumhe kittakānaṃ bhikkhūnaṃ bhikkhaṃ dātuṃ sakkhissatha,The lay disciple went through the street of the city urging others to give alms, saying: “Men and women, I have invited a thousand bhikkhus. How many bhikkhus will you be able to provide with food?
tumhe kittakānan ” ti samādapesi. Manussā attano attano pahonakaniyāmena – “ mayaṃ dasannaṃ dassāma, mayaṃ vīsatiyā,How many will you?” The people promised to provide food, each according to his means, saying: “We will give to ten; we will give to twenty; we will give to a hundred.”{1.79} marks page 79 of volume 1 of the Pāli Text Society Pāli text.
mayaṃ satassā ” ti āhaṃsu. Upāsako – “ tena hi ekasmiṃ ṭhāne samāgamaṃ katvā ekatova parivisissāma, sabbe tilataṇḍulasappimadhuphāṇitādīni samāharathā ” ti ekasmiṃ ṭhāne samāharāpesi.The lay disciple then directed them to bring their offerings to one place, saying: “Well then, let us assemble in one place and cook the food as one body. All of you bring together in one place the sesame, rice, ghee, molasses, and other articles of food.”
Athassa eko kuṭumbiko satasahassagghanikaṃ gandhakāsāvavatthaṃ datvā – “ sace te dānavattaṃ nappahoti, idaṃ vissajjetvā yaṃ ūnaṃ, taṃ pūreyyāsi.Now a certain householder presented a perfumed yellow robe worth 100,000 coins, saying: “If your combined alms prove insufficient, sell this and devote the proceeds to supplying the deficiency;
Sace pahoti, yassicchasi, tassa bhikkhuno dadeyyāsī ” ti āha. Tadā tassa sabbaṃ dānavattaṃ pahosi, kiñci ūnaṃ nāma nāhosi.if they are sufficient, you may give it to whatever bhikkhu you please.” The combined offerings proved sufficient for the householder’s purpose; there was nothing lacking.
So manusse pucchi – “ idaṃ, ayyā, kāsāvaṃ ekena kuṭumbikena evaṃ nāma vatvā dinnaṃ atirekaṃ jātaṃ, kassa naṃ demā ” ti.The lay disciple therefore said to the men: “Honorable Sirs, this yellow robe, given by a certain householder for such and such a purpose, is superfluous. To whom shall we give it?”[28.191] marks page 191 of volume 28 of the Harvard Oriental Series English translation.
Ekacce “ sāriputtattherassā ” ti āhaṃsu. Ekacce “ thero sassapākasamaye āgantvā gamanasīlo, devadatto amhākaṃ maṅgalāmaṅgalesu sahāyo udakamaṇiko viya niccaṃ patiṭṭhito,Some said: “Let us give it to the Elder Sāriputta.” Others said: “The Elder Sāriputta has a way of coming and going when the crops are ripe. But Devadatta is our constant companion, both on festival days and on ordinary days,
tassa taṃ demā ” ti āhaṃsu. Sambahulikāya kathāyapi “ devadattassa dātabban ” ti vattāro bahutarā ahesuṃ,and is ever ready like a waterpot. Let us give it to him.” After a long discussion it was decided by a majority of four to give the robe to Devadatta.
atha naṃ devadattassa adaṃsu. So taṃ chinditvā sibbitvā rajitvā nivāsetvā pārupitvā vicarati.So they gave the robe to Devadatta. Devadatta cut it in two, fashioned it, dyed it, put one part on as an undergarment and the other as an upper garment, and wore it as he walked about.
Taṃ disvā manussā “ nayidaṃ devadattassa anucchavikaṃ, sāriputtattherassa anucchavikaṃ. Devadatto attano ananucchavikaṃ nivāsetvā pārupitvā vicaratī ” ti vadiṃsu.When they saw him wearing his new robe, they said: “This robe does not become Devadatta, but does become the Elder Sāriputta. Devadatta is going about wearing under and upper garments which do not become him.”{1.80} marks page 80 of volume 1 of the Pāli Text Society Pāli text.
Atheko disāvāsiko bhikkhu rājagahā sāvatthiṃ gantvā satthāraṃ vanditvā katapaṭisanthāro satthārā dvinnaṃ aggasāvakānaṃ phāsuvihāraṃ pucchito ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi.Presence over Virtue Now a certain bhikkhu who lived in foreign parts came from Rājagaha to Sāvatthī, and when he had worshipped the Teacher and expressed his pleasure at seeing him, the Teacher asked him about the well-being of the two Chief Disciples. The bhikkhu thereupon told him the whole episode of the robe from beginning to end.
Satthā “ na kho bhikkhu idāneveso attano ananucchavikaṃ vatthaṃ dhāreti, pubbepi dhāresiyevā ” ti vatvāThe Teacher said: “Bhikkhus, this is not the first time Devadatta has worn robes unbecoming to him; in a previous state of existence also he wore robes which did not become him.” So saying, he related the following
atītaṃ āhari –7a Story of the Past: The Elephant-Hunter and the Noble Elephant
Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasivāsī eko hatthimārako hatthiṃ māretvā māretvā dante ca nakhe ca antāni ca ghanamaṃsañca āharitvā vikkiṇanto jīvitaṃ kappeti.Once upon a time, when Brahmadatta ruled at Bārāṇasī, there dwelt at Bārāṇasī a certain elephant-hunter who made a living by killing elephants and marketing their tusks, claws, entrails, and solid flesh.
Athekasmiṃ araññe anekasahassā hatthino gocaraṃ gahetvā gacchantāNow in a certain forest several thousand elephants found pasture.
paccekabuddhe disvā tato paṭṭhāya gacchamānā gamanāgamanakāle jaṇṇukehi nipatitvā vanditvā pakkamanti.One day, when they went to the forest, they saw some Paccekabuddhas. From that day, both going and coming, they fell down on their knees before the Paccekabuddhas before proceeding on their way.
Ekadivasañhi hatthimārako taṃ kiriyaṃ disvā – “ ahaṃ ime kicchena māremi, ime ca gamanāgamanakāle paccekabuddhe vandanti,One day the elephant-hunter saw their actions. He thought: “It is only with great difficulty that I can kill these beasts. But every time they come and go they worship the Paccekabuddhas.
kiṃ nu kho disvā vandantī ” ti cintento – “ kāsāvan ” ti sallakkhetvā,“ mayāpi idāni kāsāvaṃ laddhuṃ vaṭṭatī ” ti cintetvā ekassa paccekabuddhassa jātassaraṃ oruyha nhāyantassa tīre ṭhapitesu kāsāvesu cīvaraṃ thenetvāWhat is it they see that makes them pay obeisance?” Coming to the conclusion that it was the yellow robe, he thought to himself: “I too ought to get a yellow robe immediately.” So he went to a pool used by a certain Paccekabuddha, and while the latter was bathing and his robes lay on the bank, stole his robes.[28.192] marks page 192 of volume 28 of the Harvard Oriental Series English translation.
tesaṃ hatthīnaṃ gamanāgamanamagge sattiṃ gahetvā sasīsaṃ pārupitvā nisīdati. Hatthino taṃ disvā – “ paccekabuddho ” ti saññāya vanditvā pakkamanti.Then he went and sat down on the path by which the elephants came and went, with a spear in his hand and the robe drawn over his head. The elephants saw him, and taking him for a Paccekabuddha, worshipped him, and then went their way.
So tesaṃ sabbapacchato gacchantaṃ sattiyā paharitvā māretvā dantādīni gahetvā sesaṃ bhūmiyaṃ nikhaṇitvā gacchati.The elephant which came last of all he killed with a thrust of his spear. And taking the tusks and other parts which were of value and burying the rest of the dead animal in the ground, he departed.{1.81} marks page 81 of volume 1 of the Pāli Text Society Pāli text.
Aparabhāge bodhisatto hatthiyoniyaṃ paṭisandhiṃ gahetvā hatthijeṭṭhako yūthapati ahosi.Later on the Bodhisatta, who had been reborn as an elephant, became the leader of the elephants and the lord of the herd.
Tadāpi so tatheva karoti. Mahāpuriso attano parisāya parihāniṃ ñatvā,“ kuhiṃ ime hatthī gatā, mandā jātā ” ti pucchitvā,“ na jānāma, sāmī ” ti vutte,“ kuhiñci gacchantā maṃ anāpucchitvā na gamissanti,At that time also the elephant-hunter was pursuing the same tactics as before. The Great Being observed the diminution of his retinue and asked: “Where do these elephants go that this herd has become so small?” – “That we do not know, master.”
paripanthena bhavitabban ” ti vatvā,“ ekasmiṃ ṭhāne kāsāvaṃ pārupitvā nisinnassa santikā paripanthena bhavitabban ” ti parisaṅkitvā,“ taṃ pariggaṇhituṃ vaṭṭatī ” tiThe Great Being thought to himself: “Wherever they go, they must not go without my permission.” Then the suspicion entered his mind: “The fellow who sits in a certain place with a yellow robe drawn over his head must be causing the trouble; he will bear watching,”
sabbe hatthī purato pesetvā sayaṃ pacchato vilambamāno āgacchati.So the leader of the herd sent the other elephants on ahead and brought up the rear himself, walking very slowly.
So sesahatthīsu vanditvā gatesu mahāpurisaṃ āgacchantaṃ disvā cīvaraṃ saṃharitvā sattiṃ vissajji.When the rest of the elephants had paid obeisance and passed on, the elephant-hunter saw the Great Being approach, whereupon he gathered his robe together and threw his spear.
Mahāpuriso satiṃ uppaṭṭhapetvā āgacchanto pacchato paṭikkamitvā sattiṃ vivajjesi. Atha naṃ “ iminā ime hatthī nāsitā ” ti gaṇhituṃ pakkhandi.The Great Being fixed his attention as he approached, and stepping backwards, avoided the spear. “This is the man who killed my elephants,” thought the Great Being, and forthwith sprang forwards to seize him.
Itaro ekaṃ rukkhaṃ purato katvā nilīyi. Atha “ naṃ rukkhena saddhiṃ soṇḍāya parikkhipitvā gahetvā bhūmiyaṃ pothessāmī ” tiBut the elephant-hunter jumped behind a certain tree and crouched down. Thought the Great Being: “I will encircle both the hunter and the tree with my trunk, seize the hunter, and dash him to the ground.”
tena nīharitvā dassitaṃ kāsāvaṃ disvā – “ sacāhaṃ imasmiṃ dubbhissāmi,Just at that moment the hunter removed the yellow robe and allowed the elephant to see it. When the Great Being saw it, he thought to himself: “If I offend against this man,
anekasahassesu me buddhapaccekabuddhakhīṇāsavesu lajjā nāma bhinnā bhavissatī ” ti adhivāsetvā – “ tayā me ettakā ñātakā nāsitā ” ti pucchi.the reverence which thousands of Buddhas, Paccekabuddhas, and Arahats feel towards me will of necessity be lost.” Therefore he kept his patience. Then he asked the hunter: “Was it you that killed all these kinsmen of mine?”
“ Āma, sāmī ” ti. “ Kasmā evaṃ bhāriyakammamakāsi, attano ananucchavikaṃ vītarāgānaṃ anucchavikaṃ vatthaṃ paridahitvā evarūpaṃ kammaṃ karontena bhāriyaṃ tayā katan ” ti.– “Yes, master,” replied the hunter. “Why did you do so wicked a deed? You have put on robes which become those who are free from the passions, but which are unbecoming to you. In doing such a deed as this, you have committed a grievous wrong.”
Evañca pana vatvā uttaripi naṃ niggaṇhanto “ anikkasāvo kāsāvaṃ … pe … sa ve kāsāvamarahatī ” ti gāthaṃ vatvā – “So saying, he rebuked him again for the last time, saying:{1.82} marks page 82 of volume 1 of the Pāli Text Society Pāli text. [28.193] marks page 193 of volume 28 of the Harvard Oriental Series English translation.
ayuttaṃ te katan ” ti vatvā taṃ vissajjesi.“Unbecoming is the deed you have done,” he said.
Satthā imaṃ dhammadesanaṃ āharitvā,“ tadā hatthimārako devadatto ahosi, tassa niggāhako hatthināgo ahamevā ” ti jātakaṃ samodhānetvā,“When the Teacher had ended this lesson, he identified the characters in the Birth Story as follows: “At that time the elephant-hunter was Devadatta, and the noble elephant who rebuked him was I myself.
na, bhikkhave, idāneva, pubbepi devadatto attano ananucchavikaṃ vatthaṃ dhāresiyevā ” ti vatvā imā gāthā abhāsi –Bhikkhus, this is not the first time Devadatta has worn a robe which was unbecoming to him; he did the same thing in a previous state of existence also.” So saying, he pronounced the following verses:
9. “ Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati; Apeto damasaccena, na so kāsāvamarahati.The one who, while he’s still impure, would wear the renunciant’s robe, unendowed with restraint and truth, he is not worthy of that robe.
10. “ Yo ca vantakasāvassa, sīlesu susamāhito; Upeto damasaccena, sa ve kāsāvamarahatī ” ti.The one who, steady in virtue, throws out any impurity, endowed with both restraint and truth, is indeed worthy of that robe.
Chaddantajātakenā pi (jā.1.16.122-123) ca ayamattho dīpetabbo. Tattha anikkasāvoti rāgādīhi kasāvehi sakasāvo. Paridahissatīti nivāsanapārupanaattharaṇavasena paribhuñjissati.
Paridhassatītipi pāṭho. Apeto damasaccenāti indriyadamena ceva paramatthasaccapakkhikena vacīsaccena ca apeto, viyutto pariccatthoti attho.
Na soti so evarūpo puggalo kāsāvaṃ paridahituṃ nārahati. Vantakasāvassāti catūhi maggehi vantakasāvo chaḍḍitakasāvo pahīnakasāvo assa. Sīlesūti catupārisuddhisīlesu.
Susamāhitoti suṭṭhu samāhito suṭṭhito. Upetoti indriyadamena ceva vuttappakārena ca saccena upagato. Sa veti so evarūpo puggalo taṃ gandhakāsāvavatthaṃ arahatīti.
Gāthāpariyosāne so disāvāsiko bhikkhu sotāpanno ahosi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsu. Desanā mahājanassa sātthikā ahosīti.At the conclusion of the verse the bhikkhus who lived in the outlying districts became Stream-enterers, and many others reached the fruition of Stream-entry and so on, and many people had benefit from the teaching.
Devadattavatthu sattamaṃ.