25.5 The Story about a Treacherous Bhikkhu
Vipakkhasevakabhikkhuvatthu

“One should not despise one’s own gains,” this Dhamma teaching was given by the Teacher while he was in residence at Veḷuvana with reference to a treacherous bhikkhu.

This bhikkhu, it appears, had as an intimate friend a certain bhikkhu who belonged to the faction of Devadatta. One day as he was returning from his breakfast, after accompanying his brother bhikkhus on their rounds for alms, the schismatic bhikkhu met him and asked him: “Where have you been?” – “To such and such a place on my rounds.” – “Did you get any food?” – “Yes, I got some.” – “Here we receive rich gifts and offerings; stay with us here for a while.” The bhikkhu did as his friend suggested, tarried with Devadatta’s bhikkhus for several days, and then returned to his own community. {4.96}

The bhikkhus reported his offense, saying: “Venerable Sir, this bhikkhu has been enjoying the gifts and offerings bestowed upon Devadatta; he is a partisan of Devadatta.” The Teacher [30.251] caused the bhikkhu to be summoned before him and asked him: “Is the report true that you have done thus and so?” – “Yes, venerable Sir, I tarried with Devadatta’s bhikkhus for a few days on account of a young bhikkhu who is a personal friend of mine, but I do not favor Devadatta’s views.”

The Fortunate One said: “Granted that you do not hold erroneous views; yet you rove about as though you held the views of everyone you meet. But this is not the first time you have done such a thing; you did the same thing also in a previous state of existence.”

Said the bhikkhus: “Venerable Sir, we have seen with our own eyes what he did just now; but whose views did he hold in a previous state of existence. Pray tell us all about it.” So in response to their request, the Teacher related the following

5a. Story of the Past: The Birth Story about Mahilāmukha, the Mad Elephant AJ: Ja 26. The commentary had only the verse, I include the full story here.

In the past when Brahmadatta was reigning in Benares, the Bodhisatta became his minister. In those days the king had a state elephant, named Mahilāmukha (Damsel-Face), who was virtuous and good, and never hurt anybody.

Now one day some burglars came close up to the elephant’s stall by night and sat down to discuss their plans in these words: “This is the way to tunnel into a house; this is the way to break in through the walls; before carrying off the plunder, the tunnel or breach in the walls ought to be made as clear and open as a road or a ford. In lifting the goods, you shouldn’t stick at murder; for thus there will be none able to resist. A burglar should get rid of all goodness and virtue, and be quite pitiless, a man of cruelty and violence.”

After having schooled one another in these counsels, the burglars took off. The next day too they came, and many other days besides, and held like converse together, till the elephant came to the conclusion that they came expressly to instruct him, and that he must turn pitiless, cruel, and violent. And such indeed he became. No sooner did his mahout appear in the early morning than the elephant took the man in his trunk and dashed him to death on the ground. And in the same way he treated a second, and a third, and every person in turn who came near him.

The news was brought to the king that Mahilāmukha had gone mad and was killing everybody that he caught sight of. So the king sent the Bodhisatta, saying: “Go, sage, and find out what has perverted him.”

The Bodhisatta went, and soon satisfied himself that the elephant showed no signs of bodily ailment. As he thought over the possible causes of the change, he came to the conclusion that the elephant must have heard persons talking near him, and have imagined that they were giving him a lesson, and that this was what had perverted the animal. Accordingly, he asked the elephant-keepers whether any persons had been talking together recently near the stall by night. “Yes, my lord,” was the answer, “some burglars came and talked.”

Then the Bodhisatta went and told the king, saying: “There is nothing wrong, sire, with the elephant bodily; he has been perverted by overhearing some burglars talk.” – “Well, what is to be done now?” – “Order good men, sages and Brahmins, to sit in his stall and to talk of goodness.” – “Do so, my friend,” said the king. Then the Bodhisatta set good men, sages and Brahmins, in the stall, and bade them talk of goodness. And they, taking their seats nearby the elephant, spoke as follows: “Neither maltreat nor kill. The good should be long-suffering, loving, and merciful.” Hearing this the elephant thought they must mean this as a lesson for him, and resolved thenceforth to become good. And good he became.

“Well, my friend,” said the king to the Bodhisatta, “is he good now?” – “Yes, your majesty,” said the Bodhisatta, “thanks to wise and good men the elephant who was so perverted has become himself again.” And so saying, he repeated this verse:

Considering the former thieves’ word,
Mahiḷāmukha roamed round lashing out,
considering the word of the restrained,
the elephant supreme was firm in all virtues.

When the Teacher had related this Birth Story about Mahilāmukha, the Mad Elephant, he said: “Bhikkhus, anyone who is a bhikkhu should be contented with just what he has received, and should not covet that which others have received. For if he covet that which others have received, he will attain neither absorption nor spiritual insight nor the paths and fruitions, not one of these. But if he be content with that alone which he has himself received, {4.97} all these things will be added to him.” So saying, he expounded the Dhamma, pronouncing the following verses:

365. Salābhaṁ nātimaññeyya, nāññesaṁ pihayaṁ care,
aññesaṁ pihayaṁ bhikkhu samādhiṁ nādhigacchati.

One should not despise one’s own gains,
don’t live envious of others,
the bhikkhu who is envious
does not attain concentration.

366. Appalābho pi ce bhikkhu salābhaṁ nātimaññati,
taṁ ve devā pasaṁsanti suddhājīviṁ atanditaṁ.

If a bhikkhu gains but little,
he should not despise his gains, for
even the gods will praise the one
of pure life who is diligent.

At the end of the teaching many reached the fruition of Stream-entry and so on.