1. Revata. The fifth of the twenty four Buddhas.
He was born in Sudhaññaka (Sudhaññavatī), his father being the khattiya Vipula and his mother
Vipulā. For six thousand years he lived in the household and then renounced the
world, travelling in a chariot, leaving his wife Sudassanā and their son Varuna.
The three palaces occupied by him in his lay life were Sudassana, Ratanagghi and
āvela. He practiced austerities for seven months and attained Enlightenment
under a Nāga tree, having been given milk rice by Sādhudevī and grass for his
seat by the Ājīvaka Varunindhara. His first sermon was preached at Varunārāma.
The Bodhisatta was a brahmin of Rammavatī, named Atideva, who, seeing the
Buddha, spoke his praises in one thousand verses. Among the Buddha's converts
was King Arindama of Uttaranagara. The Buddha's chief disciples were Varuna and
Brahmadeva among monks and Bhaddā and Subhaddā among nuns. His constant
attendant was Sambhava. His chief lay patrons were Paduma and Kuñjara, and
Sirimā and Yasavatī. His body was eighty hands in height, and his aura spread
uninterruptedly to a distance of one yojana. He died in the Mahāsāra pleasance
at the age of sixty thousand, and his relics were scattered. Bu.vi.1ff.;
BuA.131ff.; J. i.30, 35, 44.
2. Revata. A monk, the personal attendant of Siddhattha Buddha.
Bu.xvii.18; J. i.40.
3. Revata (called Khadiravaniya). An arahant Thera. An eminent
disciple of the Buddha, declared by him foremost among forest dwellers (araññakānam)
(A.i.24). He was the youngest brother of Sāriputta, and a marriage was arranged
for him by his mother who was miserable at seeing her children desert her one
after another to join the Order, and wished to keep the youngest at home. He was
only seven years old, and, on the wedding day, the relations of both bride and
bridegroom showered blessings on the couple and said to the bride: "May you live
as long as your grandmother." Revata asked to see the grandmother, and was shown
a woman of one hundred and twenty, decrepit, and showing all the signs of
advanced old age. Realizing that his wife would probably share the same fate, he
left the bridal procession on some pretext on the way home, and ran away to a
place where some monks lived. Sāriputta, foreseeing this, had instructed the
monks to ordain his brother without reference to his parents, and, when Revata
revealed his identity, the monks at once admitted him into the Order.
When Sāriputta heard this, he wished to visit his brother, but was persuaded
by the Buddha to wait. Revata, after waiting a long time for the visit from
Sāriputta, obtained from his teachers a formula of meditation and himself set
out to see the Buddha. On the way he stopped at a khadiravana (acacia forest)
during the rainy season and there won arahantship.
At the end of the rains the Buddha, accompanied by Sāriputta and
five hundred other monks, started out to visit Revata.
There were two routes leading to the khadiravana, of which the shorter was
thirty leagues long, straight, but infested with evil spirits. This the Buddha
chose because Sīvalī Thera was in the company of monks, and the Buddha
knew that the deities of the forest would provide the monks with all they needed
because of Sīvalī's presence. When Revata knew that the Buddha was approaching,
he created, by his magic power, splendid dwellings for him and his monks. The
Buddha spent two months in the forest and then returned to the Pubbārāma in
Sāvatthi. There he found that Visākhā had heard contradictory accounts of
the dwelling erected by Revata for the monks who had accompanied the Buddha. He
dispelled Visākhā's doubts and spoke of Revata's powers. DhA.ii.188ff.; it was
on this occasion that the Buddha related the story of Sivalī's past; see also
One of the stanzas (No. 212), of the Muni Sutta was also preached
to the monks, according to Buddhaghosa (SnA..i.261f.), in connection with Revata.
This was immediately after the Buddha's talk to Visākhā, mentioned above. The
story of Revata's ordination is also given at AA.i.126ff., with some variations
in detail. The account given in ThagA.i.108ff. is much shorter; no mention is
made of the Buddha's visit to the khadiravana. Here it is said that, after
winning arahantship, Revata went to Sāvatthi to greet the Buddha and Sāriputta.
Some time after, Revata returned to his native village and brought away with
him his three nephews, sons of his three sisters, Cālā,
Sāriputta heard of this and went to see Revata. Revata knowing that he was
coming, exhorted his nephews to be particularly heedful, and Sāriputta expressed
his pleasure at their behaviour. ThagA.i.110; his admonitory verse is given at
Thag.vs.43; two verses uttered by Sāriputta in praise of Revata are given at
The ThagA.i.551f mentions another incident which took place during
Revata's old age. He was in the habit of visiting the Buddha and Sāriputta from
time to time after returning to his home in the khadiravana. Once, during a
visit to Sāvatthi, he stayed in a forest near the city. The police, on the track
of some thieves, came upon him, and, finding him near the booty which the
thieves had dropped in their flight, arrested him and brought him before the
king. When the king questioned him, the Elder spoke a series of verses (Thag.646
58; Mrs. Rhys Davids speaks of Revata as a teacher of the Jain doctrine of
ahimsā, Gotama the Man, p.116), demonstrating the impossibility of his
committing such an act, and also by way of teaching the king the Dhamma. It is
said (ThagA.il.555) that at the conclusion of the stanzas he sat cross legged in
the sky until his body burnt itself out.
Revata loved solitude, and, on one occasion (DhA.iii.325f), a lay disciple
named Atula, hearing that he was in Sāvatthi, went with five hundred others to
hear him preach. But Revata said that he delighted in solitude and refused to
address them, and Atula went away complaining.
Revata's delight in solitude was sometimes misunderstood. For instance, the
Elder Sanunñjani went about continually sweeping, and, seeing Revata sitting
cross legged, thought him an idler. Revata read his thoughts and admonished him.
In the time of Padumuttara Buddha, Revata was a boatman at Payāga on the
Ganges, and once took the Buddha and his thousand followers across the river in
a boat decked with canopies, flowers, etc. On that occasion he heard the Buddha
declare one of the monks highest among forest dwellers, and wished for a similar
honour for himself under a future Buddha (ThagA.ii.108; A.A.i.126). Later, he was
born in deva worlds. Fifty eight kappas ago he was a king named Tārana, and a
kappa later another king named Campaka. Ap.i.51f.
4. Revata. The DhpA.iv.176f mentions a novice Revata, with three
others - Sankicca,
Pandita and Sopāka - all four of whom
became arahants at the age of seven. The Revata referred to is, very probably,
the Revata (3) above. For their story see Pañcachiddageha.
5. Revata. See Kankhā Revata.
6. Revata. Called Soreyya Revata. He was one of the Elders who took a
prominent part in the Second Council.
He lived in Soreyya, and, on discovering
(by means of his divine ear) that the orthodox monks, led by
and Yasa Kākandakaputta, were anxious to consult him, Revata left Soreyya, and,
travelling through Sankassa, Kannakujja, Udumbara and Aggalapura, reached
Sahajāti. There the monks met him and consulted him regarding the "Ten Points."
He enquired into these, and, after condemning them as wrong, decided to end the
dispute. The Vajjiputtakas, too, had tried to win Revata over to their
side, but on failing to do so, persuaded Revata's pupil,
Uttara, to accept
robes, etc., from them, and speak to his teacher on their behalf. Uttara did
this, but was dismissed by Revata as an unworthy pupil.
Revata suggested that the dispute should be settled in Vesāli, and the monks
having agreed, he visited Sabbakāmī - who was the oldest monk then
living and a pupil of Ananda (according to Mhv.iv.57, 60, Revata, himself was a
pupil of Ananda and had seen the Buddha; cp. Dpv. iv.49) - during the
night, and talked to him on matters of doctrine. During the conversation, Sānavāsī arrived and questioned Sabbakāmī regarding the Ten Points, but the
latter refused to express an opinion in private. On Revata's suggestion a jury
of eight, four from either side, was appointed to go into the question. Revata
himself was a member of this jury, and he it was who questioned Sabbakāmī during
the meeting, held in Vālikārāma, regarding the Ten Points. All the Ten Points
were declared to be wrong, and, at the end of the questions, seven hundred monks -
chosen from one hundred and twelve thousand, at the head of whom was Revata -
held a recital of the Dhamma, which recital therefore came to be called Sattasatī ("Seven Hundred"). This recital, according to the Mhv., lasted for
Vin.ii.299ff. The Mhv.iv.1ff gives an account of this Council, which account
differs in numerous details. In both accounts it is Revata who takes the most
prominent part in settling the dispute. The Mhv. introduces
the patron of the Second Council; cp. Dpv. iv.46ff.; v.15ff.; Sp.i.33f.; it would
appear from the Dpv. account that the heretics refused to accept the decision of
Revata's Council and separated off, to the number of ten thousand, forming a new
body called the Mahāsanghikas.
7. Revata. An Elder of Ceylon. He was a Majjhimabhānaka, and, once,
going to Revata (8) who lived in the Malaya country of Ceylon, he asked him for
a subject of meditation. The latter knowing that the former was a Majjhimabānake
spoke to him of the difficulties facing such a one in meditation. The other at
once agreed not to recite the Majjhima until his meditations should prove
fruitful. He was given a topic of meditation, and attained arahantship nineteen
years later. But when, at the end of that time, he again started to recite the
Majjhima, he was never in doubt as to a single consonant. Vsm.i.95.
8. Revata. An Elder of Ceylon, living in the Malaya country of Ceylon.
See Revata (7).
9. Revata. Teacher of Buddhaghosa. He was very proficient in the
Vedas, and, when Buddhaghosa visited him in his vihāra and recited the Vedas, he
was able to speak with contempt of Buddhaghosa's knowledge. Buddhaghosa then
became his pupil, and was later sent by him to Ceylon to translate the
Singhalese Commentaries into Pāli. Cv.xxxvii.218ff.
10. Revata. See Mahāyasa. P.L.C.180, 199, 221.