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Buddhism in a New Light: Denouncing Devadatta
By Shin Yatomi, SGI-USA Vice Study Department Chief
(from World Tribune, June 6, 2003)

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.

The Daishonin's Viewpoint on Admonishing Slander

Most members of the SGI are people who take great pains to show respect to others and to be a harmonious influence in their homes and communities. Because of their compassionate nature, SGI members tend not to seek out conflict or take joy in criticizing others. Therefore, it is not easy or pleasant to confront others about their behavior, even if that behavior may be damaging to the individual, or worse, to many others. But if we truly care, we will confront that person. And if that person does not listen, we will responsibly warn those who may be endangered by that person's behavior. 

This is the attitude Nichiren Daishonin takes toward those who attempt to lead people away from the correct understanding and practice of Buddhism. His spirit in this regard can be seen in the following passages: 

"'If even a good priest sees someone slandering the Law and disregards him, failing to reproach him, to oust him or to punish him for his offense, then that priest is betraying Buddhism. But if he takes the slanderer severely to task, drives him off or punishes him, then he is my disciple and one who truly understands my teachings.' Never forget this admonition against ignoring another's slander of Buddhism. Both master and disciple will surely fall into the hell of incessant suffering if they see enemies of the Lotus Sutra and fail to reproach them. The Great Teacher Nan-yueh wrote, 'They will fall into hell with evil men.' To seek enlightenment without repudiating slander is as futile as trying to find water in the midst of fire or fire in the midst of water." 
—"Admonitions Against Slander," The Major Writings of Nichiren Daishonin (MW), vol. 1, p. 165 

"If you see the enemies of the Lotus Sutra and fail to reproach them, fail to bring their slander to the lord of the country, and remain quiet out of fear of others' reaction, you will fall into the hell of incessant suffering" —Gosho Zenshu, p. 1077 

"If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him or to punish him for his offense, then you should realize that that monk is betraying the Buddha's teaching." —"Rissho Ankoku Ron," MW, Vol. 2 [2nd ed.], pp. 25-26 

"Do not follow even the high priest if he goes against the Buddha's Law and propounds his own views." —"The Twenty-Six Admonitions of Nikko," Gosho Zenshu, p. 1618 

"No matter what great good deed one may perform, even if he reads and transcribes the entirety of the Lotus Sutra a thousand or ten thousand times or masters the meditation to perceive ichinen sanzen, should he but fail to denounce the enemies of the Lotus Sutra, he will be unable to attain the Way." —"Encouragement to a Sick Person," MW, Vol. 6, p. 24 

"Though one may have been fortunate enough to be born as a human being and may perhaps have even renounced the world in order to seek the truth, if he fails to study Buddhism and to refute its slanderers but simply spends his time in idleness and chatter, then he is no better than an animal dressed in priestly robes." —"The Fourteen Slanders," MW, Vol. 3, p. 215 

"The Buddha has constantly warned us, saying that, no matter how great an observer of the precepts a person may be, no matter how lofty in wisdom and well versed in the Lotus Sutra and the other scriptures, if that person sees an enemy of the Lotus Sutra but fails to attack and denounce him or report him to the ruler of the nation, instead keeping silent out of fear of others, then he will invariably fall into the great citadel of the hell of incessant suffering." —"Letter to Akimoto," MW, Vol. 7, p. 206