26.37 The Story about the Elder Vaṅgīsa

Dhp 419-420

Burlingame: The Skull-Tapper

Compare: Thag-a 264; Thag-a 151; AN-a 1.14.3.4; Dhp-a 26.30b BG: From this story are derived Thag-a 264 (Vaṅgīsa) and Thag-a 151 (Migasira). Cf. AN-a 1.14.3.4 about Vangīsa. For a Sanskrit parallel from Eastern Turkestan, see A. F. R. Hoernle, JRAS., 1916, 709 ff. (fifth fragment). Cf. Dhp-a 26.30b.

The youth Vaṅgīsa could tell where anyone had been reborn by knocking on their skulls; the Buddha set out the skull of an Arahat before him and he was unable to see where he had been reborn, so he ordained to learn about it; soon he became an Arahat himself and the Buddha confirmed he now knew all about the rebirth of beings.

Keywords: Brahmins, Meditation, Foremost Disciples

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“Whoever knows in ev’ry way,” {4.226} this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to Elder Vaṅgīsa.

It seems that there lived at Rājagaha a Brahmin named Vaṅgīsa who could tell in which of the states of existence men were reborn at death. He would rap on their skulls and say: “This is the skull [30.335] of a man who has been reborn in Niraya Hell; this man has been reborn as an animal; this man has been reborn as a Peta; this is the skull of a man who has been reborn in the world of humans.”

The Brahmins thought to themselves: “We can use this man to prey upon the world.” So clothing him in two red robes, they took him about the country with them, saying to everyone they met: “This Brahmin Vaṅgīsa can tell by rapping on the skulls of dead men in which of the states of existence they have been reborn; ask him to tell you in which of the states of existence your own kinsmen have been reborn.” People would give him ten coins or twenty or a hundred according to their several means, and would ask him in which of the states of existence their kinsmen had been reborn.

After traveling from place to place, they finally reached Sāvatthī and took up their abode near the Jetavana. After breakfast they saw throngs of people going with perfumes, garlands, and the like in their hands to hear the Dhamma. “Where are you going?” they asked. “To the monastery to hear the Dhamma,” was the reply. “What will you gain by going there?” asked the Brahmins, “there is nobody like our fellow Brahmin Vaṅgīsa. He can tell by rapping on the skulls of dead men in which of the states of existence they have been reborn. Just ask him in which of the states of existence your own kinsmen have been reborn.” {4.227} – “What does Vaṅgīsa know!” replied the disciples, “there is no one like our Teacher.” But the Brahmins retorted: “There is no one like Vaṅgīsa,” and the dispute waxed hot. Finally the disciples said: “Come now, let us go find out which of the two knows the more, your Vaṅgīsa or our Teacher.” So taking the Brahmins with them, they went to the monastery.

The Teacher, knowing that they were on their way, procured and placed in a row five skulls, one each of men who had been reborn in the four states of existence: Niraya Hell, the animal world, the world of humans, and the Deva Realm; and one skull belonging to a man who had attained Arahatship. When they arrived, he asked Vaṅgīsa: “Are you the man of whom it is said that by rapping on the skulls of dead men you can tell in which of the states of existence they have been reborn?” – “Yes,” said Vaṅgīsa. “Then whose is this skull?” Vaṅgīsa rapped on the skull and said: “This is the skull of a man who has been reborn in Niraya Hell.” – “Good! Good!” exclaimed the Teacher, applauding him.

Then the Teacher asked him about the next three skulls, and Vaṅgīsa answered without making a mistake. The Teacher applauded him for each answer he gave and finally showed him [30.336] the fifth skull. “Whose skull is this?” he asked. Vangīsa rapped on the fifth skull as he had on the others, but confessed that he did not know in which of the states of existence the man had been reborn.

Then said the Teacher: “Vangīsa, don’t you know?” – “No,” replied Vangīsa: “I don’t know.” – “I know,” said the Teacher. Thereupon Vangīsa asked him: “Teach me this mantra.” – “I cannot teach it to one who has not gone forth.” Thought the Brahmin to himself: “If I only knew this mantra, I should be the foremost man in all Jambudīpa.” Accordingly he dismissed his fellow-Brahmins, saying: “Remain right here for a few days; I intend to go forth.” And he went forth in the name of the Teacher, was given higher ordination, and was thereafter known as Elder Vangīsa.

They gave him as his subject of meditation the 32-fold nature and said to him: “Repeat the preliminary words of the formula.” He followed their instructions and repeated the preliminary words of the formula. {4.228} From time to time the Brahmins would ask him: “Have you learned the formula?” and the elder would answer: “Just wait a little! I am learning it.” In but a few days he attained Arahatship.

When the Brahmins asked him again, he replied: “Friends, it is now impossible for me to go.” When the bhikkhus heard his reply, they said to the Teacher: “Venerable Sir, this bhikkhu, having spoken what is not true, declares something false.”

The Teacher replied: “Bhikkhus, say not so. Bhikkhus, my son now knows all about the passing away and rebirth of beings.” So saying, he pronounced the following verses:

419. Cutiṁ yo vedi sattānaṁ upapattiñ-ca sabbaso,
asattaṁ sugataṁ buddhaṁ, tam-ahaṁ brūmi brāhmaṇaṁ.

Whoever knows in ev’ry way
beings’ passing and their rebirth,
unattached, happy and awake,
that one I say is a Brahmin.

420. Yassa gatiṁ na jānanti Devā Gandhabbamānusā –
khīṇāsavaṁ Arahantaṁ, tam-ahaṁ brūmi brāhmaṇaṁ.

For the one whose destiny is unknown
to Devas, Gandhabbas, humans –
pollutant-free, an Arahat,
that one I say is a Brahmin.