G. P. Malalasekera, Dictionary of Pali Personal Terms (palikanon.com); Ayya Vimalanyani (BuddhistInsights.com, 11/30/21); Dhr. Seven, Crystal Quintero (eds.), Wisdom Quarterly
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| Ven. Kumara Kassapa (Godage Books Online) |
Kumāra Kassapa Thera was foremost among those who had the gift of varied and versatile discourse (cittakathikānam) (A.i.24).
His mother was the daughter of a banker of Rājagaha. Having failed to obtain her parent's consent to become a nun, she married and, with her husband's consent, joined the Monastic Order, not realizing that she was pregnant.
When her condition was discovered, the nuns consulted Ven. Devadatta, who declared that she was no true nun.
The Buddha, on being consulted, entrusted the matter to Ven. Upāli, who had it fully and fairly investigated by Visākhā and other residents of Sāvatthi. He gave his finding in the assembly, in the presence of the king: The nun was innocent. (For details see J.i.148).
Ven. Upāli's handling of the case won special approval and commendation from the Buddha (e.g., AA.i.172).
When Kumara Kassapa's child was born, the king reared him, and the boy was ordained at the age of 7, which is the minimum age to enter the Monastic Order as a novice.
The boy came to be called Kumāra because he joined the Monastic Order at such a young age, was of royal upbringing, and also because the Buddha, when sending him small delicacies such as fruit, referred to him as Kumāra Kassapa.
Once when Kumāra Kassapa was meditating in Andhavana, a non-returner (anāgāmī) brahmā, who had been his wandering ascetic companion in the time of Kassapa Buddha, appeared before him. It (as brahmas have no sexual dimorphism) asked him 15 questions that only the Buddha could answer.
This led to the teaching of the Vammika Sutra (M.i.143ff), and after dwelling on its teachings Kumara Kassapa became fully enlightened, another arahant.
(For Kumāra Kassapa's story see J.i.147ff; AA.i.158f; ThagA.i.322f; MA.i.335f).
His mother also developed insight and attained full enlightenment. It is said that she wept for 12 years because she could not be with Kumara Kassapa. Then one day, seeing him on the street, as she ran towards him and fell. Milk flowed from her breasts and wet her robe.
Kumara Kassapa, realizing that her great love was standing in the way of her spiritual attainments, spoke harshly to her so that she might love him less. The ruse succeeded and she became an arahant that very day (DhA.iii.147).
In the time of Padumuttara Buddha, Kumara Kassapa was a learned Brahmin. Having heard a Buddhist monk ranked "foremost in eloquence," he wished for a similar distinction and did many acts of merit towards that end.
When the teachings of Kassapa Buddha were being forgotten, he -- together with six others -- entered the Monastic Order and lived a life of rigorous asceticism on the summit of a mountain (Ap.ii.473f).
The details of this story are given in DhA.ii.210-12. Among Kumara Kassapa's companions were also Pukkusāti, Dārucīriya, Dabba Mallaputta, and Sabhiya. (See also UdA.80f).
Two verses of deep significance ascribed to Kumāra Kassapa are found in the Hymns of the Elders (Theragāthā, vv.201-202).
Although it is said that he was a very eloquent speaker, the examples given of his teaching are extremely scanty.
The Anguttara Nikaya Commentary (i.159) states that the Buddha gave him his title from the skillful way in which he argued with Pāyāsi, as related in the Pāyāsi Sutra. But this cannot be correct for, according to Dhammapāla (vvA.297), the events of the Pāyāsi Sutra took place after the Buddha's final passing into nirvana.
The discourse, however, does justify Kumara-Kassapa's reputation. (For his praises see also MA.i.500f).
Kumara-Kassapa's full ordination (upasampadā) took place when he was 20 years old. A doubt arose as to whether this was valid because, according to the rule, 20 years must be completed for upasampadā.
The Buddha held that in reckoning one's age, the time spent in the mother's womb could also be included (Vin.i.93; Sp.iv.867).
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