Mahākapphina (Pali) or Mahākapphiṇa (Sanskrit),Lalitavistara has the variants of Kapphina as Kaphila or Kashphila (See: Indian Linguistics, 1966, p 499, Linguistic Society of India. also called Mahā Kapphina Thera, was an eminent Arhat from Uttarapatha and is considered foremost among those who taught the monks.Anguttara Nikaya, I, p 25. Mahākapphina was his monastic name. He became disciple of the Buddha and is one of the five hundred Arhats who will be reborn and attain Buddhahood, according to Mahāyāna tradition. References to Kapphina can be found in the Jātakas, Buddhaghoṣa's Manorathapūranī, the Dhammapada Aṭṭhakathā,Book VI. The Wise man, Paṇḍita Vagga, 4=79. the Visuddhimagga, the Sāratthappakāsinī, the Saṃyutta Nikāya, the Aṅguttara Nikāya, the Vinaya Piṭaka, the Theragāthā, etc.; as well as in the Sanskrit Avadānaśatika.Buddhist Savants of Kashmir, 1987, p 87, Advaitavadini Kaul.
In the Galle District of the Southern Province of Sri Lanka, in a town called Balapitiya, there is feudal manor called the Maha Kappina Wallawa. The lineage of the family who built this manor trace back to the mountainous peaks of the northern regions of India where they were noble Brahmins. They named their ancestral and feudal home as such to pay homage to their great ancestor, King Maha Kapinna. The family has long vacated the manor which has now been rebuilt as a Buddhist temple.
Biography Kapphina was born in a city called Kukkata (Kukkutavatī according to some accounts) in a kingdom, three hundred yojanas in extent.See: Dictionary of Pali Proper Names, 2003, pp 614, 613, and see also p 473, G. P. Malalasekera.According to G. P. Malalasekera, Kukkuta was probably the name of the kingdom and Kukkutavatī that of its capital (See: Dictionary of Pali Proper Names, 2003, pp 614, G. P. Malalasekera). It was a frontier kingdom,Dictionary of Pali Proper Names, 2003, p 473, G. P. Malalasekera.A History of Pāli Literature, 2000, p 497, B. C. Law.Northern India According to the Shui-ching-chu, 1950, p 66, Luciano Petech, Daoyuan Li. located near Himavanta or HimalayaDictionary of Pali Proper Names, 2003, p 613, G. P. Malalasekera.Himalaya of the ancient texts and traditions extended from eastern ocean to western ocean and, thus included Hindukush and Karakoram ranges as well (Ref: Sumangavilasini, I.1; Geographical Data in Early Puranas, 1972, p 65). and was ruled by his father upon whose death, he became its ruler under the name "Mahākapphina" or "Kappina," possibly being an appellation rather than a given name. His chief, Queen Anojā, was a princess from Sagala of the Madra kingdom.
Soon after ascending the throne, Kappina became attracted to Buddhism through traders from Śrāvastī,Ancient capital of Kosala. who had visited Kukkatavati and told him about the appearance of the Triple Gem in the world. Immediately upon hearing this news, King Mahākapphina, together with his thousand courtiers, and Queen Anojā with her thousand ladies-in-waiting offered splendid gifts and set out to visit the Buddha. Upon reaching the bank of a river, the troupe crossed by means of an "Act of Truth," stating:
"If this teacher be a Sammāsambuddha, let not even a hoof of these horses be wetted."
They crossed three rivers on foot: the Aravacchā, the Nilavāhana, and the Chandrabhaga. The Buddha perceived them coming with his divine eye, and after he had eaten at Śrāvastī, went through the air to the banks of the Chandrabhāgā River. He sat down under the great banyan tree facing the landing stage of the river. Mahākapphina and his men saw the Buddha and prostrated themselves before him. The Buddha taught them the Dharma and they all retired from the world, became arhats and joined the Sangha.
Mahākapphina exclaimed wherever he went:
"aho sukhaṃ!, aho sukhaṃ!!" (Oh happiness!, Oh happiness!!).
The monks concluded that Kapphina's mind dwelt in the happiness of rulership. The Buddha informed them that Kapphina referred to the happiness of Nirvana.Book VI, Pandita Vagga, The Wiseman, 4=79; Harvard Oriental Series, 1921, p 101, Harvard University - Sanskrit literature.Dictionary of Pali Proper Names, 2003, p 474, G. P. Malalasekera.
Country of origin Nothing definite is known about Mahākapphiṇa. He is mentioned in the BuddhistManorathapūranī and the commentary on the Dhammapada (Book VI. The Wise man, Pandita Vagga, 4=79) etc. as well as in Sanskrit literature.Kapphinabhuyudaya in Avadanashatika by Sivaswami, XVIII.Proceedings and Transactions of the All-India Oriental Conference, 1933, p 117, All-India Oriental Conference.Indian Linguistics, 1966, p 499, Linguistic Society of India.
In Buddhist literature, he is stated to be king of Kukkutavatī, located beyond the Indus River either in North-West Frontier Province (NWFP) of Pakistan, Northeast Afghanistan or Kashmir.Śivasvāmin's Kapphiṇābhyudaya, or, Exaltation of King Kapphiṇa: or, Exaltation of King Kapphiṇa, 1989, Gauri Shankar, Michael Hahn; Proceedings and Transactions of the All-India Oriental Conference, 1933, p 118, All-India Oriental Conference. Śivasvāmin, a medieval Buddhist writer and court poet of Avantivarman, writes in the Avadānaśatika that Mahākapphiṇa was the king of Lilavati, the lord of Vindhya as well as king of Daksinatya etc.Kapphinabhuyudaya in Avadanashatika by Sivaswami, XVIII.104; XX.1; Cf: Indian Kavya Literature, 1988, p 175, A. K. Warder; Cf: A History of Indian Literature, 500-1399: From Courtly to the Popular, 2005, p 81, Sisir Kumar Das. Since Śivasvāmin is a very belated author (9th century AD), the scholarly community does not give much credence to his version of the Mahākapphiṇa legend compared to those provided in ancient Buddhist texts.
The internal evidence of the Mahākapphiṇa legend tends to locate Kukkutavatī somewhere near Pukkhlavati or Mashkavati in NWFP. It is notable that several similar ending names such as Utpalāvatī, Haṃsavatī, Oghavatī, Pokkharavatī (Sanskrit Pushkavati) and Pāṇinian Mashkavati (i.e. Massaga of Arrian) are documented in the NWFP.
Divyavadana attests a city called Utpalāvatī located in Uttarapatha.Divyavadana, p 470; Dictionary of Pali Proper Names, 2003, p 363, G. P. Malalasekera. The ancient name of Sanskrit Pushkalavati, Pali Pokkharavati or Pushkaravati is said to have been UtpalavatiThe geographical dictionary of ancient and mediaeval India, 1979, pp 163, 200, Nundo Lal Dey; India as Described in Early Texts of Buddhism and Jainism, 1980, p 87, B. C. Law; A History of Indian Civilization, 1958, pp 62, 462, Radhakamal Mukerjee; Foreign Influence on Ancient India, 1992, p 309, Krishna Chandra Sagar; Gandhara and Its Art Tradition, 1978, p 15, Ajit Ghose; Buddhist Remains in Afghanistan, 1991, p 25, R. B. Narain - Buddhism; The Society of the Ramayana, 1991, p 79, Ananda W. P. Guruge; The Sanskrit Buddhist Literature of Nepal, 1882, p 316, Rājendralāla Mitra, Asiatic Society (Calcutta, India). Library, Asiatic Society of Bengal, Asiatic Society of Bengal Oriental Library; History of Buddhism in Afghanistan, 1990, p 207, Buddhism; Bhāratī: Bulletin of the College of Indology, 1983, p 92, Banaras Hindu University College of Indology, Banaras Hindu University Dept. of Ancient Indian History, Culture and Archaeology. and was located above the confluence of Swat and Kabul river, modern Charasadda. The story of Rupavati (Rupavatyavadana) specifically equates this Utpalavati to the Pushkalavati (modern Charasaddha, north of Peshawar). Thus, it has been conjectured that city of Kukkatavati may have been in NWFP of Pakistan or somewhere near Pushkalavati or Mashkavati (Massaga), or in north-east Afghanistan, in the land of Ashvaka Kambojas. The marriage of king Kapphina to Anoja, the princess of Madda (Madra) kingdom also points to this direction.
Kapphina related to Kapin/Kipin/Kophene (Kabul/Kapisa or Kamboja) It has been suggested that the very name Kapphina or Kappina may be related to Chinese Kipin or Kapin (Jibin) or Greek Kophene. Kipin of Chinese is the same as Kophene of the Greek writings and the Kubha and/or Kapisa of the Sanskrit literature.Śivasvāmin's Kapphiṇābhyudaya, or, Exaltation of King Kapphiṇa: or, Exaltation of King Kapphiṇa, 1989, Gauri Shankar, Michael Hahn; Northern India According to the Shui-ching-chu, 1950, p 66-67, Luciano Petech, Daoyuan Li.The Ancient Geography of India: By Alexander Cunningham. New Enl. Ed. / Foreword by B. Ch. Chhabra; Introd. by Asim Kumar Chatterjee; Additional Notes by Jamna Das Akhtar, 1975, p xxvii, Alexander Cunningham. Pāṇini teaches that the name of the Kamboja king could be same as the name of his kingdom.Ashtadhyayi IV.1.175. It therefore looks quite probable that name Kapphina was not a proper name but an appellation of its ruler and likewise may be related to name Kipin, Kapin and Kophene which are the Chinese and the Greek versions of the Sanskrit Kubha (Kabul) and Kapisa respectively. Equivalence of Kabul and Kapisa with Kamboja has also been accepted by scholar community.For Kabul = Kamboj equivalence, see refs: Ethnologische Forschungen und Sammlung von Material für dieselben, 1871, p 244, Adolf Bastian – Ethnology; The People of India: A Series of Photographic Illustrations, with Descriptive Letterpress, of the Races and Tribes of Hindustan, Originally Prepared Under the Authority of the Government of India, and Reproduced by Order of the Secretary of State for India in Council, 1868, p 155, John William Kaye, Meadows Taylor, Great Britain India Office – Ethnology; Supplementary Glossary, p. 304, H. M. Elliot; Various Census of India, 1867, p 34; Memoir on Cuneiform Inscription, 1849, p 98, Cuneiform inscriptions; Journal of the Royal Asiatic Society of Great Britain & Ireland, 1849, p 98, Henry Creswicke Rawlinson, Royal Asiatic Society of Great Britain and Ireland.For Kapisa= Kamboja equivalence, see refs: Pre-Aryan and Pre-Dravidian in India, Edition 1993, p 121, Dr Sylvain Lévi, Dr Jules Bloch, Dr Jean Przyluski, Asian Educational Services; Geographical and Economic Studies in the Mahābhārata: Upāyana Parva, 1945, p 43, Dr Moti Chandra – India; The Greeks in Bacteria and India 1966 p 170, 461, Dr William Woodthorpe Tarn; Indian Antiquaries, 1923, p 54; The Indian Historical Quarterly, 1963, p 291; Indian historical quarterly, Vol XXV-3, 1949, pp 190-92; Epigraphia Indica, Vol XIX-1, p 11; Afghanistan: A Study of Political Developments in Central and Southern Asia, 1953, p 58, Sir William Kerr Fraser-Tytler, M. C. Gillet; JBORS, XVI, 1930, p 229, Dr K. P. Jayswal; cf: Visnu Purana, II, p 182, Wilson quoted in Kāṭhakasaṅkalanam: 1981, p xiv, Surya Kanta; Prācīna Kamboja, Jana aura Janapada =: Ancient Kamboja, people and country, 1981, p 44, 147, 155, Dr Jiyālāla Kāmboja, Dr Satyavrat Śāstrī; Kāṭhakasaṅkalanam: Saṃskr̥tagranthebhyaḥ saṅgr̥hītāni Kāṭhakabrāhmaṇa, Kāṭhakaśrautasūtra, 1981, pe xii, Dr Surya Kanta.
Alexander Cunningham writes: "Kipin is one of the most famous but also most puzzling terms of the Chinese geography of north-western India (now Pakistan). As a geographical term the word 'Kipin' is not to be found in Indian literature. We come acrorss King Maha Kapphina or Maha Kaphina, the hero of the many Buddhist legends. He is described as ruling in Kukutavati, a frontier region and this region is definitely localized in the extreme north-west of India (now Pakistan). According to Buddhist traditions, Kaphina was a Brahman. He met the Buddha during the latter's journey to the north-west. Kukatagiri, as mentioned by Pāṇini (V. 4. 147) seems to represent some low peaks of Hindukush in Afghanistan. Thus, Kipin or Kukutawati was situated in Afghanistan near the borders of Pakistan. It is probably Huphina of Hiuen Tsang or Huppian which is Kophen (=the kingdom of Kabul). King Kapphina of the Buddhist legends was the king of this region".The Ancient Geography of India: 1975, p xxvii, Alexander Cunningham.