In-laws of the Buddha as Depicted in Pali Sources

提婆達多、須波弗、執杖和耶輸陀羅分別為佛陀之大舅子、丈人、叔丈人、和妻子，他們對待佛陀的態度常引起人們特別的注意。事實上，提婆達多和須波弗對於佛陀的態度，在古代之印度歷史中是最尖酸的親屬關係之一。提婆達多在巴利典籍中被描述為他試圖殺死他妹妹的丈夫，而須波弗也於公眾之場合自取其辱地反對他的女婿。本論文以巴利典籍為資料，試圖分析佛陀之丈人家對其滿懷敵意之程度和原因。最初，提婆達多的言行在僧團中是無可評擊的，但是，突然在巴利典籍中他被敘述成一位邪惡的人，甚至於想置佛陀於死地。他造成了僧團第一次的分裂，所有與他有關的人都在巴利典籍中被嚴厲批評。但是，當我們看到他所提出的五種苦行，他並沒給人一個冷酷和不悅的人的印象。但是，離開佛陀的年代越來越遠，對於提婆達多的批評就越來越多，甚至有八十八個本生故事形容他是一個被野心和惡意所深深驅使的邪惡的人。本文試圖呈現出佛陀與須波弗關係惡化之緣由，乃因悉達多太子遺棄了須波弗的女兒。佛陀與提婆達多的矛盾在於他們對於僧團運作不同的主張。巴利典籍中所見的佛教對於提婆達多的憤怒，似乎起源於提婆達多強力主張森林苦行僧的方式，因此不贊成安定的寺院僧團制度。他堅持五種苦行的主張，也許與他想在佛陀般涅槃後接繼其領導者之地位有關，因為他相信佛教應保持苦行的修行方式，而非安定的寺院僧團制度。法句經論主張提婆達多對佛陀的惡感是由於佛陀遺棄其妻耶輸陀羅之原因，但是這應該不是最關鍵的原因。早期佛教文學幾乎看不到耶輸陀羅的名字似乎暗示出她可能不太為佛教僧團所喜好。

關鍵字

提婆達多；耶輸陀羅；須波弗；俱迦利；五種苦行

並列摘要

The attitude of Devadatta, his father Suppabuddha, uncle Dandapani and sister Bhaddakaccana toward the Buddha appears unusual considering that they were the Buddha's brother-in-law, father-in-law, uncle-in-law and wife respectively. In fact, the attitude of Devadatta and Suppabuddha toward the Buddha forms the basis of one of the most acrimonious relationships in the history of ancient India. Interestingly, while Devadatta is mentioned by the Pali texts as wanting to kill his sister's husband, Suppabuddha is said to have made a spectacle of himself in opposing his son-in-law in public. In this paper, which is based primarily on Pali sources, an attempt has been made to analyse the extent and reasons behind the hostility that appears to have existed against the Buddha in the family of his in-laws. Initially, the behaviour of Devadatta in the Samgha was impeccable. Then suddenly, we are told in the Pali Sources, he changes into an evil-minded person and goes to the extent of making an attempt on the life of the Buddha. He creates the first effective historical schism in the Samgha. All his associates also come in for a severe criticism in Pali Buddhism. But a look at the five ascetic practices proposed by him do not give the impression as if he was a ruthless and disgruntled character. But as one moves away from the time of the Buddha chronologically, the criticism of Devadatta becomes more and more scathing. The different stories of as many as 88 Jatakas portray him as an inveterate evildoer who was driven by ambitious and hateful intentions. In this paper, an attempt has been made to show that relationship between the Buddha and Suppabuddha became strained because prince Siddhatha had abandoned Suppabuddha's daughter. The differences between the Buddha and Devadatta appear to have arisen out of some serious issues relating to the functioning of the Saṃgha. The anger against Devadatta in Pali Buddhism appears to have arisen out of the fact that he was a strong advocate of forest-sainthood which did not go well with settled monasticism. His unwavering advocacy of the five austere practices may also be seen in the issue of leadership whereby Devadatta may have shown interest in taking up leadership after the Buddha's death considering that he believed and wanted to keep Buddhism austere against settled monasticism. The argument in the Dhammapada Commentary that the ill-feeling that Devadatta had towards the Buddha was because of the abandonment of Bhaddakaccana by the latter does not appear to be the raison le plus decisif. The near absence of Bhaddhakaccana's name in the early Buddhist literature seems to indicate that she may not have found enough favour with the Buddhist Saṃgha.