The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, arrived at a state of prolonged suffering. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṁ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.
“Bhikkhus, Devadatta, overcome by three |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]|, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable. What three? 1) Overcome by evil wishes, bhikkhus, with an overwhelmed mind, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 2) Overcome by |bad friendship::friendship with unwholesome persons [pāpamittatā]|, bhikkhus, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 3) And while there was still more to be done, he gave up along the way with an insignificant attainment of distinction. Bhikkhus, overcome by these three unwholesome qualities, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Mā jātu koci lokasmiṁ,
pāpiccho udapajjatha;
Tadamināpi jānātha,
pāpicchānaṁ yathā gati.
“May no one ever arise in this world,
harboring evil wishes;
Let this alone make you understand,
The destiny of those with evil wishes.
Paṇḍitoti samaññāto,
bhāvitattoti sammato;
Jalaṁva yasasā aṭṭhā,
devadattoti vissuto.
He was reputed as ‘wise,’
considered as ‘|well-trained::awakened; lit. developed self [bhāvitatta]|’;
His glory stood forth like a flame,
the renowned Devadatta.
So samānamanuciṇṇo,
āsajja naṁ tathāgataṁ;
Avīcinirayaṁ patto,
catudvāraṁ bhayānakaṁ.
He, thinking himself equal,
attacked the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|;
He has fallen to |Avīci hell::the uninterrupted hell, the lowest and most woeful of the hell realms [avīciniraya]|,
four-gated and terrifying.
Aduṭṭhassa hi yo dubbhe,
pāpakammaṁ akubbato;
Tameva pāpaṁ phusati,
duṭṭhacittaṁ anādaraṁ.
Whoever |plots against::injures, harms, deceives [dubbha]| one who is harmless,
one who does no |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]|;
That very evil befalls him,
the one with a corrupt mind and |disrespectful::disdainful, contemptuous [anādara]|.
Samuddaṁ visakumbhena,
yo maññeyya padūsituṁ;
Na so tena padūseyya,
bhesmā hi udadhi mahā.
Whoever thinks to poison the ocean
with a jar of venom;
He does not sully it thereby,
for the ocean is vast and terrifying.
Evamevaṁ tathāgataṁ,
yo vādena vihiṁsati;
Sammaggataṁ santacittaṁ,
vādo tamhi na rūhati.
So too, one who assails the Tathāgata,
through |debate::argument, dispute [vāda]| and assertions;
The one perfectly gone, of peaceful mind,
that disputation takes no hold in him.
Tādisaṁ mittaṁ kubbetha,
tañca seveyya paṇḍito;
Yassa maggānugo bhikkhu,
khayaṁ dukkhassa pāpuṇe”ti.
One should make such a one a friend,
a wise person should associate with him;
A bhikkhu following his path,
would reach the |exhaustion::wearing away, depletion, gradual destruction [khaya]| of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, Devadatta, overcome by three |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]|, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable. What three? 1) Overcome by evil wishes, bhikkhus, with an overwhelmed mind, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 2) Overcome by |bad friendship::friendship with unwholesome persons [pāpamittatā]|, bhikkhus, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 3) And while there was still more to be done, he gave up along the way with an insignificant attainment of distinction. Bhikkhus, overcome by these three unwholesome qualities, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable.”
The Blessed One spoke on this matter. In this regard, it is said:
“May no one ever arise in this world,
harboring evil wishes;
Let this alone make you understand,
The destiny of those with evil wishes.
He was reputed as ‘wise,’
considered as ‘|well-trained::awakened; lit. developed self [bhāvitatta]|’;
His glory stood forth like a flame,
the renowned Devadatta.
He, thinking himself equal,
attacked the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|;
He has fallen to |Avīci hell::the uninterrupted hell, the lowest and most woeful of the hell realms [avīciniraya]|,
four-gated and terrifying.
Whoever |plots against::injures, harms, deceives [dubbha]| one who is harmless,
one who does no |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]|;
That very evil befalls him,
the one with a corrupt mind and |disrespectful::disdainful, contemptuous [anādara]|.
Whoever thinks to poison the ocean
with a jar of venom;
He does not sully it thereby,
for the ocean is vast and terrifying.
So too, one who assails the Tathāgata,
through |debate::argument, dispute [vāda]| and assertions;
The one perfectly gone, of peaceful mind,
that disputation takes no hold in him.
One should make such a one a friend,
a wise person should associate with him;
A bhikkhu following his path,
would reach the |exhaustion::wearing away, depletion, gradual destruction [khaya]| of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṁ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Mā jātu koci lokasmiṁ,
pāpiccho udapajjatha;
Tadamināpi jānātha,
pāpicchānaṁ yathā gati.
Paṇḍitoti samaññāto,
bhāvitattoti sammato;
Jalaṁva yasasā aṭṭhā,
devadattoti vissuto.
So samānamanuciṇṇo,
āsajja naṁ tathāgataṁ;
Avīcinirayaṁ patto,
catudvāraṁ bhayānakaṁ.
Aduṭṭhassa hi yo dubbhe,
pāpakammaṁ akubbato;
Tameva pāpaṁ phusati,
duṭṭhacittaṁ anādaraṁ.
Samuddaṁ visakumbhena,
yo maññeyya padūsituṁ;
Na so tena padūseyya,
bhesmā hi udadhi mahā.
Evamevaṁ tathāgataṁ,
yo vādena vihiṁsati;
Sammaggataṁ santacittaṁ,
vādo tamhi na rūhati.
Tādisaṁ mittaṁ kubbetha,
tañca seveyya paṇḍito;
Yassa maggānugo bhikkhu,
khayaṁ dukkhassa pāpuṇe”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.