This dissertation has three objectives: 1) to explore the debate on Devadatta as the Buddha's rival in Theravāda and Mahāyāna scriptures, 2) to analyze the context of the debate about Devadatta as the Buddha’s rival in Theravāda and Mahāyāna scriptures, 3) to criticize the debate about Devadatta as the Buddha's rival in Theravāda and Mahāyāna. This research is made by a qualitative method applying particularly on documentary research. The results found that

Theravāda scriptures began to record the history of Devadatta in the way of evil in the Vinayapiṭaka-Vibhaṅga. Subsequently, the sectarian Vibhaṅga that were splitted from Theravāda – Dhammaguttika, Mahisāsaka and Sabbatthikavāda - continue this tradition. By recording the history of Devadatta in the amount that is not different, about 14-16 stories, each story is similar. But the Mūlasabbatthikavāda has expanded to 26 stories. The Mahāyāna scriptures like Mahā Saṃghika Vinayapiṭaka-Vibhaṅga has 2 stories, the Ekottara Āgama has 11 stories, the Lalitavistara has 2 stories, the Buddhacarita has four stories, the Mahāvastu Avadāna has four stories, and none is mentioned in the Lotus Sutra. In conclusion, Theravāda Buddhism and its offshoots have more development in the Devadatta history than the Mahāyāna scriptures. Therefore, the scriptures can be divided into 2 groups: Theravāda and its offshoots group and the Mahāyāna group.

The interpretation of the Devadatta can be done in two ways: the strickly textual interpretation according to the scriptures without taking into account the evolution of the text in the scriptures or using information from the outside to interpret. On the other hand, those who argue against the interpretation of the Devadatta relies on information from both Theravāda scriptures and its offshoots including Mahayana scripture and survey records of Chinese monks and the context of Indian society. In this regard, the story of Devadatta doing Saṅghabheda originated from the five proposals. There is a new interpretation that Devadatta was not a sinner as understood, but was just a strict ascetic. Later Buddhist scriptures therefore interpreted Devadatta in a new way, that is, attaining Buddhahood in the future. This reflects the scriptures’ intention that conventional interpretation is likely to be insufficient to understand Devadatta as the Buddha's rival.

The scripture recorder had a way to prevent other monks from using Devadatta as a model. Devadatta still has successors according to the records of Chinese monks. It shows that the text of any scripture that describes Devadatta as being pumped into hell by the earth may be allegorical or symbolic. Because the religion needs to be firmly enshrined with a group of monks consisting of Sīlasāmaññatā and Diṭṭhisāmaññatā. The Saṅghabheda is therefore a threat to the community. As for the historical interpretation of Devadatta, using a secular interpretation combined with the records of Chinese monks, it was found that Devadatta may not have been a sinner, but a strict ascetic. Economic and social developments are influencing on the community precepts. Devadatta was concerned about the change, so he later proposed the five dhutaṅgas. But when the proposals was not approved, it caused Devadatta and his followers to separate the group. In this regard, Devadatta did not exist as a master of the new cult, but retained the status of a monk who respected the past three Buddhas.