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3. Denouncing Devadatta |
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What seems most unbefitting
of a Buddhist is sometimes a most Buddhist thing to do
under certain circumstances---for example, denouncing
someone in public. What is known as “the act of
information” during the Buddha’s lifetime
prompts us to rethink our preconceived idea of what is
appropriately Buddhist.
With his secret desire to gain control over the community
of Buddhists, Devadatta, one of Shakyamuni’s chief
disciples, urged his aged teacher to relinquish his responsibility
and spend the rest of his life in leisure. Devadatta made
the proposal twice and was rejected. Devadatta then asked
Shakyamuni a third time in a public assembly: “Lord,
the Lord is now old, worn, stricken in years…It
is I who will the lead the Order of monks” (The
Book of the Discipline: Vinaya-Pitaka Cullavagga, vol.
5, trans. I. B. Horner, p. 264).
Shakyamuni replied: “I…would not hand over
the Order of monks even to Sariputta and Moggallana. How
then could I to you, a wretched one to be vomited like
spittle?” (p. 264)
Shakyamuni rebuked Devadatta as “spittle”
because the latter was indulging himself with extravagant
gifts and honors from a wealthy prince. Shakyamuni felt
that Devadatta’s attachment to fame and status should
be pointed out in public. His arrogance and sense of superiority
over other practitioners should be kept in check by comparing
him with Shakyamuni’s two other leading disciples.
Yet, unaware that there was compassion behind his teacher’s
rebuke, Devadatta, with malice toward Shakyamuni, schemed
to destroy the harmonious community of believers.
Sensing Devadatta’s intention to cause a schism,
Shakyamuni asked the whole Buddhist community to denounce
Devadatta in the city of Rajagaha, informing believers
and nonbelievers alike of Devadatta’s corruption
and betrayal: “Devadatta’s nature was formerly
of one kind, now it is of another kind” and “Whatever
Devadatta should do by gesture and by voice, in that neither
the Awakened One nor dhamma nor the Order should be seen,
but in that only Devadatta should be seen” (pp.
264-65). The Buddha declared, “Let the Order carry
out a (formal) act of Information against Devadatta in
Rajagaha” (p. 264).
The leaders of the Buddhist community, however, were reluctant
to publicly denounce Devadatta because they used to speak
highly of him, praising his great ability and dignified
appearance. But Shakyamuni reminded his disciples that
Devadatta’s present evil was “just as true”
as his past goodness (p. 265).
Overcoming their confusion and reluctance, the Buddhist
leaders went out to denounce Devadatta. Townspeople responded
differently to such unprecedented public denunciation
against this famed monk, carried out by the Buddha’s
own disciples. Those of “little faith” and
“poor intelligence” said, “They are
jealous of Devadatta’s gains and honours”
(p. 266). But others who “had faith and were believing,
who were wise, intelligent,” said, “This can
be no ordinary matter in that the Lord has Devadatta informed
against in Rajagaha” (p. 266).
Thus begins the story of Devadatta’s failed attempt
to harm the Buddha and destroy the Buddhist community,
as related in one of the early Buddhist scriptures. The
purpose of the early Buddhists in recording these events
is clear---they wanted to protect the community of believers
upon which the integrity and spread of Buddhism depended.
They were realists who knew that corruption and schism,
which had occurred even during the Buddha’s lifetime,
were more likely to take place after the Buddha’s
passing.
Religion must spread to continue its existence. But, to
spread over different lands and through future generations,
religion must be organized, however loosely or inconspicuously.
Although some may find “organized” religion
problematic, no religion can be completely devoid of any
organization or leadership. Otherwise, religion could
not spread, nor could it survive beyond a few generations.
With organization and leadership, however, come the elements
of corruption. Authoritative leadership may turn authoritarian.
Teachings to liberate believers from their suffering may
be transformed into dogmas to keep them down. Responsibility
and influence may attract those hungry for status and
power. Shared resources may be abused to benefit selected
few. For as long as organizations and their leadership
are composed of human beings, it is not a matter of if
they will be faced with corruption, but when. Buddhism,
as the episodes of Devadatta and many like him indicate
throughout its long history, is no exception to this sober
reality of religion and humanity.
Internal corruption is religion’s own poison; it
is religion’s dormant cancer that needs to be kept
under control, just as human evil can be checked but never
eliminated. To acknowledge and face this fact is the first
step religion must take; then it must develop an antidote
against its own poison if it wishes to hold true to its
noble, original intent.
In the story of Devadatta, Shakyamuni teaches us that
the antidote to ensure the survival and integrity of Buddhism
can be found in our wisdom and courage. Each member of
the Buddhist community must develop the wisdom to perceive
the truth beneath the surface and the courage to speak
up and out against those of malicious intent, just like
the Buddha’s disciples did at the time of Devadatta’s
betrayal.
Although it should not be mistaken as license for emotional
criticism or destructive slander, denouncing someone like
Devadatta is our responsibility as Buddhists—an
important way to repay our debt of gratitude owed to the
precious community of believers.
We can develop the necessary wisdom and courage to carry
out “the act of information” against Devadatta’s
kindred by first looking inward and challenging our own
Devadatta-like inclinations such as arrogance and egotism.
Only such honest self-reflection makes the act genuine
and effective and prevents it from degenerating into ostracism.
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(Originally published in the World
Tribune, June 6, 2003)
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