The Skull Tapper/great Poet

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The Skull Tapper/great Poet

Postby yawares » Fri Mar 30, 2012 1:05 pm

Dear Members,

I did read this amazing story from my old Thai Dhammapada Book(translated from the Pali by Sujeep Punyanuparp). Lucky me! I found this story in English(online) and I would love to share with you all.

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Vangisa, The Skull Tapper

[Translated from the Pali by Daw Mya Tin,M.A.]

While residing at the Jetavana monastery, the Buddha uttered Verses (419) and (420) of this book, with reference to Thera Vangisa.

Once, in Rajagaha, there was a brahmin by the name of Vangisa who knew 'the Javasi Mantra', by simply tapping on the skull of a dead person could tell whether that person was reborn in the world of the devas, or of the human beings, or in one of the four lower worlds (apayas). The brahmins took Vangisa to many villages and people flocked to him and paid him ten, twenty or a hundred to find out from him where their various dead relatives were reborn.

On one occasion, Vangisa and his party came to a place not far from the Jetavana monastery. Seeing those people who were going to the Buddha, the brahmins invited them to come to Vangisa who could tell where their relatives had been reborn. But the Buddha's disciples said to them, "Our teacher is one without a rival, he only is the Enlightened One." The brahmins took that statement as a challenge and took Vangisa along with them to the Jetavana monastery to compete with the Buddha. The Buddha, knowing their intention, instructed the bhikkhus to bring the skulls of a person reborn in niraya, of a person reborn in the animal world, of a person reborn in the human world, of a person reborn in the deva world and also of an arahat. The five were then placed in a row. When Vangisa was shown those skulls he could tell where the owners of the first four skulls were reborn but when he came to the skull of the arahat he was at a loss. Then the Buddha said, "Vangisa, don't you know? I do know where the owner of that skull is." Vangisa then asked the Buddha to let him have the magical incantation (mantra) by which he could thus know; but the Buddha told him that the mantra could be given only to a bhikkhu. Vangisa then told the brahmins to wait outside the monastery while he was being taught the mantra. Thus, Vangisa became a bhikkhu and as a bhikkhu, he was instructed by the Buddha to contemplate the thirty-two constituents of the body. Vangisa diligently practised meditation as instructed by the Buddha and attained arahatship within a short time.

When the brahmins who were waiting outside the monastery came to ask Vangisa whether he had acquired the mantra, Vangisa said, "You all had better go now; as for me, I should no longer go along with you." Other bhikkhus hearing him thought he was telling lies, so they went to the Buddha and said, "Venerable Sir! Vangisa is falsely claiming to have attained arahatship." To them the Buddha said, "Bhikkhus! Vangisa really knows the death and rebirth of beings."

Then the Buddha spoke in verse as follows:

Verse 419: Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

Verse 420: Him I call a brahmana, whose destination the devas or gandhabbas or men do not know who has eradicated moral intoxicants and is an arahat.
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Thera Vangisa, The Poet [www.accesstoinsight.org]

After Bhikkhu Vangisa attained arahantship. He then visited the Buddha and praised him in various verses, full of similes and metaphors. This brought him reputation as a poet. Later the Buddha declared him foremost among those pre eminent in ready expression (patibhánavantánam).

Note**: His resolve to attain to this position was made in the time of Padumuttara Buddha

The Theragáthá contains numerous verses spoken by him on various occasions, some of them uttered about himself, his attempts to suppress desires excited by the sight of gaily dressed women ; on one such occasion, he confessed his disaffection to Ananda, who admonished him.); others were self admonitions against conceit because of his facility of speech; some were spoken in praise of sermons preached by the Buddha - e.g., the Subhásita Sutta , a sutta on Nibbána , and a sutta preached at the Pavárana ceremony . Several verses were in praise of his colleagues - e.g. Sáriputta , Aññá Kondañña , and Moggallána . One of Vangísa's long poems is addressed to the Buddha, questioning him as to the destiny of his (Vangísa's) teacher Nigrodhakappa. The Commentary explains that when Nigrodhakappa died Vangísa was absent and wished to be assured by the Buddha that his teacher had reached Nibbána. But the poem is more than a question. It is really a eulogy of the Buddha. Another verse describes the Buddha as he sat surrounded by his monks on the banks of the Gaggará at Campá.

The Samyutta devotes one whole section to Vangísa, dealing with the incidents connected with his life and giving poems made by him on these occasions. The Milinda 'also contains a poem attributed to Vangísa in praise of the Buddha. According to the Apadána, he was called Vangísa, both because he was born in Vanga and also because he was master of the spoken word (vacana). See also Vangísa Sutta and Subhásita Sutta.

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Love Buddha's dhamma,
yawares
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