[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [Dictionary of Pali Proper Names](https://indike.org/pramana/ins.reference.malalasekera-1937) › v2.c32 # Dictionary of Pali Proper Names v2.c32: Y Dictionary of Pāli Proper Names v2.c32 - **Language:** English ### Y ### [v2.c32.1](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.1) Yakkha.—A class of non-human beings generally described as \*amanussā\*. They are mentioned with \*Devas\*, \*Rakkhasas\*, \*Dānavas\*, \*Gandhabbas\*, \*Kinnaras\*, and \*Mahoragas\* (? \*Nāgas\*).¹ In other lists² they range immediately above the Petas; in fact, some of the happier Petas are called Yakkhas. Elsewhere³ they rank, in progressive order, between \*manussā\* and \*gandhabbā\*. They are of many different kinds: spirits, ogres, dryads, ghosts, spooks. In the early records, yakkha, like nāgā, as an appelative, was anything but depreciative. Thus not only is Sakka, king of the gods, so referred to,⁴ but even the Buddha is spoken of as a yakkha in poetic diction.⁵ Many gods, such as Kakudha, are so addressed.⁶ According to a passage in the Vimānavatthu Commentary,⁷ which gives illustrations, the term is used for Sakka, the Four Regent Gods (Mahārājāno), the followers of Vessavaṇa, and also for purisa (individual soul ?). In the scholiast to the Jayadissa Jātaka,⁸ the figure of the hare in the moon is also called yakkha. Of these above named, the followers of Vessavaṇa appear to be the Yakkhas proper. The term yakkha as applied to purisa is evidently used in an exceptionally philosophical sense as meaning “soul” in such passages as \*ettāvatā yakkhassa suddhi\*,⁹ or \*ettāvat’ aggam no vadanti h’ ekā, yakkhassa suddhim idha pāṇḍitāse\*.¹⁰ In the Niddesa,¹¹ yakkha is explained by satta, nara, mānava, posa, puggala, jīva, jagu, jantu, indagu, manuja. The last term is significant as showing that yakkha also means “man.” ### [v2.c32.2](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.2) ¹ E.g., J. v. 420. ### [v2.c32.3](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.3) ² E.g., PvA. 45, 55. ### [v2.c32.4](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.4) ³ E.g., A. ii. 38. ### [v2.c32.5](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.5) ⁴ M. i. 252; J. iv. 4; DA. i. 264. ### [v2.c32.6](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.6) ⁵ M. i. 386. ### [v2.c32.7](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.7) ⁶ S. i. 54. ### [v2.c32.8](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.8) ⁷ VvA. 333. ### [v2.c32.9](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.9) ⁸ J. v. 33. ### [v2.c32.10](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.10) ⁹ SN. vs. 478. ### [v2.c32.11](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.11) ¹⁰ Ibid., 875. ### [v2.c32.12](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.12) ¹¹ MNid. 282. ### [v2.c32.13](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.13) The cult of yakkhas seems to have arisen primarily from the woods and secondarily from the legends of sea-faring merchants. To the latter origin belong the stories connected with vimānas found in or near the sea or in lakes. The worship of trees and the spirits inhabiting them is one of the most primitive forms of religion. Some, at least, of the yakkhas are called \*rukkha-devatā\*¹² (spirits of trees), and others \*bhummadevatā\*,¹³ (spirits of the earth), who, too, seem to have resided in trees. Generally speaking, the Yakkhas were decadent divinities, beings half-deified, having a deva’s supernormal powers, particularly as regards influencing people, partly helpful, partly harmful. They are sometimes called \*devatā\*,¹⁴ or \*devaputta\*.¹⁵ Some of these, like Indakūṭa and Suciloma, are capable of intelligent questioning on metaphysics and ethics. All of them possess supernatural powers; they can transfer themselves at will, to any place, with their abodes, and work miracles, such as assuming any shape at will. An epithet frequently applied is \*mahiddhika\*.¹⁶ Their appearance is striking as a result of former good \*kamma\*.¹⁷ They are also called \*kāmakāmī\*, enjoying all kinds of luxuries,¹⁸ but, because of former bad \*kamma\*, they are possessed of odd qualities, thus they are shy, they fear palmyra leaf and iron. Their eyes are red and they neither wink nor cast a shadow.¹⁹ Their abode is their self-created palace, which is anywhere, in the air, in trees, etc. These are mostly \*ākasaṭṭha\* (suspended in the air), but some of them, like the abode of Ālavaka, are \*bhūmaṭṭha\* (on the ground) and are described as being fortified.²⁰ Sometimes whole cities—e.g., Āḷakamandā—stand under the protection of, or are inhabited by, Yakkhas. ### [v2.c32.14](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.14) ¹² E.g., J. iii. 309, 345; Pv. i. 9; PvA. 5. ### [v2.c32.15](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.15) ¹³ Ibid., 45, 55. ### [v2.c32.16](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.16) ¹⁴ E.g., S. i. 205. ### [v2.c32.17](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.17) ¹⁵ E.g., PvA. 113, 139. ### [v2.c32.18](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.18) ¹⁶ \*E.g.\*, Pv. ii. 9; J. vi. 118. ### [v2.c32.19](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.19) ¹⁷ Pv. i. 2, 9; ii. 11; iv. 3, etc. ### [v2.c32.20](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.20) ¹⁸ Ibid., i. 3. ### [v2.c32.21](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.21) ¹⁹ J. iv. 492; v. 34; vi. 336, 337; these various characteristics are, obviously, not found in all Yakkhas. The Yakkhas are evidently of different grades—as is the case with all classes of beings—the highest among them approximate very nearly to the devas and have deva-powers, the lowest resemble petas. The Yakkhas are specially mentioned as being afraid of palm-leaves (J. iv. 492). ### [v2.c32.22](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.22) ²⁰ SNA. i. 222. ### [v2.c32.23](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.23) In many respects they resemble the Vedic Piśācas, though they are of different origin. They are evidently remnants of an ancient demonology and have had incorporated in them old animistic beliefs as representing creatures of the wilds and the forests, some of them based on ethnological features.²¹ ### [v2.c32.24](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.24) ²¹ See Stede: Gespenstergeschichten des Petavatthu v. 39 ff. ### [v2.c32.25](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.25) In later literature the Yakkhas have been degraded to the state of red-eyed cannibal ogres. The female Yakkhas (\*yakkhinī\*) are, in these cases, more fearful and evil-minded than the male. They eat flesh and blood (D. ii. 346; v. 34); and devour even men (D. ii. 346; J. ii. 15 ff.) and corpses (J. i. 265). They eat babies (J. v. 21; vi. 336) and are full of spite and vengeance (DhA. i. 47; ii. 35 f.). The story of Bhūta Thera is interesting because his elder brothers and sisters were devoured by a hostile Yakkha, so the last child is called Bhūta to propitiate the Yakkha by making him the child's sponsor! ### [v2.c32.26](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.26) Ordinarily the attitude of the Yakkhas towards man is one of benevolence. They are interested in the spiritual welfare of the human beings with whom they come in contact and somewhat resemble tutelary genii. In the Āṭānāṭiya Sutta,²² however, the Yakkha-king, Vessavaṇa, is represented as telling the Buddha that, for the most part, the Yakkhas believe neither in the Buddha nor in his teachings, which enjoin upon his followers abstention from various evils and are therefore distasteful to some of the Yakkhas. Such Yakkhas are disposed to molest the followers of the Buddha in their woodland haunts.²³ But the Mahā Yakkhas,²⁴ the generals and commanders among Yakkhas, are always willing to help holy men and to prevent wicked Yakkhas from hurting them. Among Yakkhas are some beings who are \*sotāpannas\*—e.g., Janavasabha, Suciloma and Khara (\*s.v.\*). Some Yakkhas even act as messengers from another world, and will save prospective sinners from committing evil.²⁵ The case of the Yakkha Vajirapāṇi is of special interest.²⁶ He is represented as a kind of mentor, hovering in the air, threatening to kill Ambaṭṭha, if he does not answer the Buddha’s question the third time he is asked. In many cases the Yakkhas are “fallen angels” and come eagerly to listen to the word of the Buddha in order to be able to rise to a higher sphere of existence—e.g., Piyaṅkaramātā and Puṇṇabasumātā, and even Vessavaṇa, listening to Veḷukaṇḍakī Nandamātā reciting the Parāyaṇa Vagga.²⁷ At the preaching of the Mahāsamaya Sutta (\*q.v.\*) many hundreds of thousands of Yakkhas were present among the audience.²⁸ ### [v2.c32.27](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.27) ²² D. iii. 194 f. ### [v2.c32.28](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.28) ²³ \*Cp.\* the story of the Yakkha who wished to kill Sāriputta (Ud. iv. 4). ### [v2.c32.29](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.29) ²⁴ The Sutta contains a list of such Mahāyakkhas (D. iii. 204 f.). ### [v2.c32.30](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.30) ²⁵ E.g., Pv. iv. 1. ### [v2.c32.31](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.31) ²⁶ D. i. 95. The Commentary (DA. i. 264) says he is not an ordinary Yakkha, but Sakka himself. ### [v2.c32.32](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.32) ²⁷ A. iv. 63. ### [v2.c32.33](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.33) ²⁸ \*s.v.\* ### [v2.c32.34](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.34) It has been pointed out²⁹ that the names of the Yakkhas often give us a clue to their origin and function. These are taken from (\*a\*) their bodily appearance—e.g., Kuvaṇṇā, Khara, Kharaloma, Kharadāṭhika, Citta, Cittarāja, Silesaloma, Sūciloma and Hāritā; (\*b\*) their place of residence, attributes of their realms, animals, plants, etc.—e.g., Ajakalāpaka, Āḷavaka (forest-dweller), Uppala, Kakudha (name of plant), Kumbhīra, Gumbiya, Disāmukha, Yamamoli, Vajira, Vajirapāṇi or Vajirabāhu, Sātāgira, Serisaka; (\*c\*) qualities of character, etc.—e.g., Adhamma, Kaṭattha, Dhamma, Puṇṇaka, Māra, Sakaṭa; (\*d\*) embodiments of former persons—e.g., Janavasabha (lord of men = Bimbisāra), Dīgha, Naradeva, Paṇḍaka, Sīvaka, Serī. ### [v2.c32.35](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.35) ²⁹ Stede, op. cit. ### [v2.c32.36](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.36) Vessavaṇa (\*q.v.\*) is often mentioned as king of the Yakkhas. He is one of the four Regent Gods, and the Āṭānāṭiya Sutta³⁰ contains a vivid description of the Yakkha-kingdom of Uttarakuru, with its numerous cities, crowds of inhabitants, parks, lakes and assembly-halls. Vessavaṇa is also called Kuvera, and the Yakkhas are his servants and messengers. They wait upon him in turn. The Yakkhinīs draw water for him, and often are so hardworked that many die in his service.³¹ No one, apparently, is free from this necessity of waiting upon the king—even Janavasabha has to run errands for Vessavaṇa.³² Among the duties of Vessavaṇa is the settling of disputes between the devas, and this keeps him much occupied.³³ In this work he is helped by the Yakkhasenāpati, whose business it is to preside over the courts during eight days of each month.³⁴ The Yakkhas hold regular assemblies on Manosilātala on the Bhagalavatīpabbata.³⁵ As followers of Kuvera, lord of riches, the Yakkhas are the guardians and the liberal spenders of underground riches, hidden treasures, etc., with which they delight men.³⁶ ### [v2.c32.37](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.37) ³⁰ D. iii. 199 ff. ### [v2.c32.38](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.38) ³¹ E.g., J. iv. 492. Mention is also made (e.g., DA. ii. 370) of Yakkhadāsīs who have to dance and sing to the devas during the night. Early in the morning they drink a cup of toddy (\*surā\*) and go off into a deep sleep, from which they rise betimes in the evening ready for their duties. ### [v2.c32.39](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.39) ³² D. ii. 207. ### [v2.c32.40](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.40) ³³ J. vi. 270. ### [v2.c32.41](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.41) ³⁴ SNA. i. 197. ### [v2.c32.42](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.42) ³⁵ Ibid., 187; cp. D. iii. 201 and DA. iii. 967. ### [v2.c32.43](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.43) ³⁶ E.g., Pv. ii. 11; PvA. 145; Pv. iv. 12; PvA. 274. These were seven yakkhas who guarded the wealth of Jotiyasetti (DhA. iv. 208 f.). ### [v2.c32.44](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.44) It is difficult to decide whether the Yakkhas, who are the aborigines of Ceylon (Laṅkā), were considered human or non-human. Kuveṇī, one of their princesses, and her maid, can both assume different forms, but Vijaya marries Kuveṇī and has two children by her.³⁷ The Yakkhas are invisible, and Vijaya is able to kill them only with the help of Kuveṇī³⁸; but their clothes are found fit for Vijaya and his followers to wear.³⁹ Again, Cetiyā (q.v.) could make herself invisible and assume the form of a mare, but Paṇḍukābhaya lived with her for four years and she gave him counsel in battle. Later, when he held festivities, he had the Yakkha Cittarāja on the throne beside him.⁴⁰ In all probability these Yakkhas were originally considered as humans, but later came to be confused with non-humans. Their chief cities were Laṅkāpura and Sirīsavatthu. ### [v2.c32.45](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.45) ³⁷ Cp. Vin. iii. 37; iv. 20; where sexual intercourse with a Yakkha is forbidden. ### [v2.c32.46](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.46) ³⁸ Mhv. vii. 36 ### [v2.c32.47](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.47) ³⁹ Ibid., 38. ### [v2.c32.48](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.48) ⁴⁰ Mhv. x. 87. ### [v2.c32.49](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.49) The commonly accepted etymology of Yakkha is from the root √ yaj, meaning to sacrifice. Thus: \*yajanti tattha baliṃ upaharantī ti yakkha\* (VvA. 224), or \*pūjanīyabhāvato yakkho, ti uccati\* (VvA. 333). ### [v2.c32.50](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.50) \*\*Yakkha Saṃyutta.\*\*—The tenth chapter of the Saṃyutta Nikāya.¹ ### [v2.c32.51](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.51) ¹ S. i. 206 ff. ### [v2.c32.52](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.52) \*\*Yakkhasūkaratittha.\*\*—A ford on the Mahāvāluka-gaṅgā.¹ ### [v2.c32.53](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.53) ¹ Cv. lxxii. 21; Cv. Trs. i. 321, n. 1. ### [v2.c32.54](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.54) \*\*Yagālla.\*\*—A place in Ceylon, mentioned in the account of the campaigns of Parakkamabāhu I.¹ ### [v2.c32.55](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.55) ¹ Cv. lxx. 105. ### [v2.c32.56](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.56) \*\*Yajamāna Sutta.\*\*—Sakka asks the Buddha how best to offer gifts, so as to gain great reward. The Buddha replies that the gifts should be offered to the Order of monks.¹ ### [v2.c32.57](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.57) ¹ S. i. 233. ### [v2.c32.58](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.58) Yañña.—See Aññata-Koṇḍañña.¹ ### [v2.c32.59](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.59) ¹ Mil. 236. ### [v2.c32.60](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.60) Yañña Sutta.—Preached in reference to an animal sacrifice which Pasenadi proposed to hold on the advice of the brahmins in order to avert the effects of his evil dreams. The Buddha, hearing of it, declares that such sacrifices never produce good results. There are other “sacrifices” which harm no one and by which the celebrants are blessed and the gods pleased.¹ ### [v2.c32.61](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.61) ¹ S. i. 75. ### [v2.c32.62](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.62) 1. Yaññadatta.—A brahmin, father of Koṇāgamana Buddha.¹ ### [v2.c32.63](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.63) ¹ D. ii. 7; J. i. 43; Bu. xxiv. 17. ### [v2.c32.64](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.64) 2. Yaññadatta.—Son of Aṇi-Maṇḍavya. While he was playing, his ball rolled into an anthill, and, all unsuspecting, he put his hand in and was bitten by a snake. He was cured by “Acts of Truth” performed by his parents and by Kaṇha Dīpāyana.¹ See the Kaṇhadīpāyana Jātaka. He is identified with Rāhula.² ### [v2.c32.65](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.65) ¹ J. iv. 30 f. ### [v2.c32.66](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.66) ² Ibid., 37. ### [v2.c32.67](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.67) Yaññabhedavāda.—A poem of twenty-one stanzas in which Bhūridatta describes to his brother Arittha the various kinds of sacrifices and their futility.¹ ### [v2.c32.68](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.68) ¹ J. vi. 205 ff. ### [v2.c32.69](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.69) Yatthālatissa, Yatthālayakatissa.—Son of Mahānāga, who was a brother of Devānampiyatissa. His son was Goṭhabhaya and his grandson Kākavaṇṇatissa, father of Duṭṭhagāmaṇi.¹ He was born in the Yatthāla-vihāra² and ruled in Rohaṇa. Among his works was the construction of the five-storeyed pāsāda at Kalyāṇī.³ ### [v2.c32.70](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.70) ¹ Mhv. xv. 170. ### [v2.c32.71](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.71) ² Ibid., xxii. 10. ### [v2.c32.72](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.72) ³ Cv. lxxxv. 64. ### [v2.c32.73](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.73) Yatthālaya-vihāra.—A vihāra in Rohaṇa, where Yatthālatissa was born.¹ ### [v2.c32.74](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.74) ¹ Mhv. xxii. 10. ### [v2.c32.75](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.75) Yatthikaṇḍa.—A district in Malaya in Ceylon, mentioned in the account of the wars between Gajabāhu and Parakkamabāhu I.¹ 1. “Yathābhata” Sutta.—Five qualities which lead a monk to hell: he is faithless, unconscientious, reckless of blame, indolent and without insight.¹ ### [v2.c32.76](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.76) ¹ Cv. lxx. 7, 9 ### [v2.c32.77](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.77) ¹ A. iii. 3. ### [v2.c32.78](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.78) 2. “Yathābhata” Sutta.—Similar groups of five qualities. See (1).¹ ### [v2.c32.79](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.79) ¹ A. iii. 264. ### [v2.c32.80](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.80) Yadatthiya.—A king of twenty-seven kappas ago, a former birth of Paṇṇadāyaka.¹ ### [v2.c32.81](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.81) ¹ Ap. i. 229. ### [v2.c32.82](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.82) 1. “Yad-anicca” Sutta.—The khandhas are impermanent, what is impermanent is suffering, and what is suffering is void of self. Thus does the Noble Disciple comprehend things.¹ ### [v2.c32.83](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.83) ¹ S. iii. 22. ### [v2.c32.84](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.84) 2. “Yad-anicca” Sutta.—The eye is impermanent, it is dukkha and without the self, whether of the past, present, or future, so also are objects of sight. It is the same with all other senses.¹ ### [v2.c32.85](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.85) ¹ S. iv. 152 ff. ### [v2.c32.86](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.86) Yama.—The god of death.¹ When beings die they are led before him to be judged according to their deeds. Birth, old age, illness, punishment for crime and death, are regarded as his messengers, sent among men as a warning to abstain from ill and do good. Yama questions beings brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the nirayapālas take them away to the different hells.² In the Mahāsamaya Sutta³ mention is made of two Yamas (duve Yamā), which the Commentary explains⁴ by “dve Yamakadevatā” (the twins, whom Rhys Davids⁵ calls the Castor and Pollux of Indian Mythology). Elsewhere⁶ Buddhaghosa speaks of four Yamas (na c’ esa eko va hoti, catusu pana dvāresu cattāro janā honti) at the four gates (of the Nirayas ?). He says that Yama is a Vemānikapetarājā, who sometimes enjoys all the pleasures of heaven, in a celestial mansion, surrounded by kapparukkhas, and at other times experiences the fruits of his kamma. He is a good king. ### [v2.c32.87](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.87) ¹ See, e.g., DhA. iii. 337; Yamassa santikam = Maranasantikam. ### [v2.c32.88](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.88) ² M. iii. 179 ff. ### [v2.c32.89](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.89) ³ D. ii. 259. ### [v2.c32.90](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.90) ⁴ DA. ii. 690. ### [v2.c32.91](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.91) ⁵ Dial. ii. 290, n. 1. ### [v2.c32.92](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.92) ⁶ AA. i. 374; MA. ii. 953. ### [v2.c32.93](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.93) In the Jātakas⁷ the Nirayas are particularly mentioned as Yama’s abode (\*Yamakkhaya\*, \*Yamanivesana\*, \*Yamasādana\*, etc.); but, more generally, all \*samsāra\* is considered as subject to Yama’s rule, and escape from \*samsāra\* means escape from Yama’s influence, Yama being the god of Death. It is evidently in this sense that Yama is called Vesāyī (\*q.v.\*).⁸ Yama is sometimes mentioned⁹ with Indra, Varuṇa, Soma, Pajāpati, etc., as a god to whom sacrifices are offered. There is a tradition¹⁰ that once Yama longed to be born as a human being and to sit at the feet of a Tathāgata. ### [v2.c32.94](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.94) ⁷ E.g., J. ii. 318; iv. 273; v. 268, 274, 304. The Vetaraṇī is mentioned as forming the boundary of Yama’s kingdom (i. 21; J. ii. 317; iii. 472; but see ii. 318). At J. iv. 405, Yama’s abode is called Ussadaniraya. DhA. i. 334 explains Yamaloka by Catubbidham apāyalokam. Cp. PvA. 33 (\*Yamaloko ti petaloko\*); ibid., 107 (\*Yamavisayam = Petalokam\*). ### [v2.c32.95](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.95) ⁸ J. ii. 317, 318. ### [v2.c32.96](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.96) ⁹ E.g., J. vi. 201; D. i. 244; at Mil. 37 the list includes Kuvera, Suyāma and Santusita; \*cp.\* Mtu i. 265; iii. 68, 77; 77, 307. ### [v2.c32.97](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.97) ¹⁰ A. i. 142. ### [v2.c32.98](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.98) Yama’s Nayanāyudha is mentioned¹¹ among the most destructive of weapons. ### [v2.c32.99](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.99) ¹¹ SNA. i. 225. ### [v2.c32.100](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.100) 1. \*\*Yamaka.\*\*—The sixth book of the Abhidhammapiṭaka. It is divided into ten chapters (called Yamaka)—Mūla, Khandha, Āyatana, Dhātu, Sacca, Saṅkhārā, Anusaya, Citta, Dhamma and Indriya. The method of treatment of each of the ten divisions tends to be threefold. Firstly, a \*Paññattivāra\* or section delimitating the term-and-concept, divided into an \*Uddesavāra\*, stating the inquiries only, and a \*Niddesavāra\*, wherein the inquiries are repeated with their several answers. Secondly, and mainly, there is the \*Pavattivāra\*, referring not to procedure generally, but to living processes, and, lastly, the \*Pariññāvāra\*, dealing with the extent to which a given individual (\*i.e.\*, a class of beings) understands the category under consideration.¹ There is a Commentary to the Yamaka by Buddhaghosa, which is included in the Pañcappakaraṇaṭṭhakathā. ### [v2.c32.101](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.101) ¹ See P.T.S. edn., i. xix ff.; the Yamaka has been published by the P.T.S. 1911, 1913. ### [v2.c32.102](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.102) 2. \*\*Yamaka.\*\*—A Thera holding heretical views, refuted by Sāriputta. See Yamaka Sutta. ### [v2.c32.103](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.103) 3. \*\*Yamaka.\*\*—A man belonging to the retinue of King Eleyya. He was a follower of Uddaka Rāmaputta.¹ ### [v2.c32.104](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.104) ¹ A. ii. 180; AA. ii. 554. ### [v2.c32.105](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.105) 1. \*\*Yamaka Vagga.\*\*—The first section of the Dhammapada. ### [v2.c32.106](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.106) 2. Yamaka Vagga.—The eight chapter of the Aṭṭhaka Nikāya of the Aṅguttara Nikāya.¹ ### [v2.c32.107](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.107) ¹ A. iv. 314-35. ### [v2.c32.108](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.108) 3. Yamaka Vagga.—The seventh chapter of the Dasaka Nipāta of the Aṅguttara Nikāya.¹ ### [v2.c32.109](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.109) ¹ A. v. 113-31. ### [v2.c32.110](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.110) 4. Yamaka Vagga.—The second chapter of the Saḷāyatana Saṃyutta.¹ ### [v2.c32.111](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.111) ¹ S. iv. 6-15. ### [v2.c32.112](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.112) Yamaka Sutta.—The Thera Yamaka held the view that, in so far as a monk has destroyed the āsavas, he is broken up and perishes at the break-up of the body and becomes not after death. Yamaka’s colleagues tried to correct this erroneous view¹ but failed, and so reported him to Sāriputta. Sāriputta visited Yamaka and argued with him that if it were false to say of anybody that he existed in truth, in reality, even in this very life, how much more so to speak of someone existing or not existing after death. Yamaka thereupon confessed his error. Sāriputta further elucidated the matter by using the simile of a man who enters the service of a rich householder with the intent to murder him. Such a man would always be a murderer, even though his master knew him not to be so. Even so, the disciple who regards body, etc., as permanent and so on, harbours a murderous view, even though he knows it not as such.² The sutta is often referred to.³ It is sometimes⁴ called the Yamakovāda Sutta. ### [v2.c32.113](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.113) ¹ The heresy lies in the implication that “a being is broken up and perishes”; SA. ii. 226. ### [v2.c32.114](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.114) ² S. iii. 109 ff. ### [v2.c32.115](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.115) ³ E.g., VibhA. 32; Vsm. 479; cp. ibid., 626 (Yamakato sammasana). Does Yamakato here mean “according to the Yamaka Sutta ”? ### [v2.c32.116](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.116) ⁴ E.g., Netti, p. 30. ### [v2.c32.117](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.117) Yamaka-pāṭihāriya.—The miracle of the “double appearances.” When the Buddha laid down a rule forbidding the exercise of supernatural powers by monks—following on the miracle performed by Piṇḍola-Bhāradvāja (q.v.)—the heretics went about saying that henceforth they would perform no miracles except with the Buddha. Bimbisāra reported this to the Buddha, who at once accepted the challenge, explaining that the rule was for his disciples and did not apply to himself. He, therefore, went to Sāvatthi, the place where all Buddhas perform the Miracle. In reply to Pasenadi, the Buddha said he would perform the miracle at the foot of the Gaṇḍamba-tree on the full-moon day of Āsāḷha.¹ The heretics therefore uprooted all mango-trees for one league around, but, on the promised day, the Buddha went to the king's garden, accepted the mango offered by Gaṇḍa, and caused a marvellous tree to sprout from its seed. The people, discovering what the heretics had done, attacked them, and they had to flee helter-skelter.² The multitude, assembled to witness the miracle, extended to a distance of thirty-six leagues. The Buddha created a jewelled walk in the air by the side of the Gaṇḍamba. When the Buddha's disciples knew what was in his mind, several of them offered to perform miracles and so refute the insinuations of the heretics. Among such disciples were Gharaṇī, Culla Anāthapiṇḍika, Cirā, Cunda, Uppalavaṇṇā and Moggallāna. The Buddha refused their offers and related the Kaṇhausabha and Nandivisāla Jātakas. Then, standing on the jewelled walk, he proceeded to perform the Yamakapāṭihāriya (Twin Miracle), so called because it consisted in the appearance of phenomena of opposite character in pairs—e.g., producing flames from the upper part of the body and a stream of water from the lower, and then alternatively. Flames of fire and streams of water also proceeded alternatively from the right side of his body and from the left.³ From every pore of his body rays of six colours darted forth, upwards to the realm of Brahmā and downwards to the edge of the Cakkavāḷa. The Miracle lasted for a long while, and as the Buddha walked up and down the jewelled terrace he preached to the multitude from time to time. It is said that he performed miracles and preached sermons during sixteen days, according to the various dispositions of those present in the assembly. At the conclusion of the Miracle, the Buddha, following the example of his predecessors, made his way, in three strides, to Tāvatiṃsa, there to preach the Abhidhamma Piṭaka to his mother, now born as a devaputta.⁴ ### [v2.c32.118](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.118) ¹ This was in the seventh year after the Enlightenment (DA. i. 57). ### [v2.c32.119](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.119) ² It was during this flight that Pūraṇa Kassapa (q.v.) committed suicide. ### [v2.c32.120](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.120) ³ DA. i. 57; DhA. iii. 214 f. explains how this was done. ### [v2.c32.121](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.121) ⁴ The Twin Miracle is described at DA. i. 57, and in very great detail at DhA. iii. 204; see also J. iv. 263 ff. The DhA. version appears to be entirely different from the Jātaka version; the latter is very brief and lacks many details, especially regarding Piṇḍola's miracle and the preaching of the Abhidhamma in Tāvatiṃsa. The account given in Dvy. (143-66) is again different; the Miracle was evidently repeatedly performed by the Buddha (see, e.g., s.v. Candanamālā), and it is often referred to—e.g., J. i. 77, 88, 193; Ps. i. 125; SNA. i. 36; AA. i. 71; MA. ii. 962; Mil. 349; Vsm. 390; PvA. 137; Dāthāvaṃsa i. 50. The miracle was also performed by the Buddha's relics; see, e.g., Mhv. xvii. 52 f.; Sp. i. 88, 92. ### [v2.c32.122](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.122) It is said⁵ that two hundred millions of beings penetrated to an understanding of the Dhamma at the conclusion of the Miracle. ### [v2.c32.123](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.123) ⁵ Mil. 349. ### [v2.c32.124](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.124) The Twin Miracle can only be performed by the Buddha.⁶ ### [v2.c32.125](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.125) ⁶ Ibid., 106. ### [v2.c32.126](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.126) Yamakapāṭihāriya Vatthu.—The story of the Yamakapāṭihāriya.¹ ### [v2.c32.127](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.127) ¹ DhA. iii. 199-230. ### [v2.c32.128](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.128) Yamakoḷi.—A Yakkha who, with one thousand others, stood guard over the first gate of Jotika’s palace.¹ When Ajātasattu attempted to take the palace the Yakkha drove him away.² ### [v2.c32.129](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.129) ¹ DhA. iv. 208. ### [v2.c32.130](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.130) ² Ibid., 222. ### [v2.c32.131](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.131) Yamataggi.—A sage of old who led a good life and persuaded his followers to do likewise. He was among the originators of the Vedic hymns.¹ ### [v2.c32.132](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.132) ¹ Vin. i. 245; D. i. 238, 239; M. ii. 169, 200; A. iii. 224, 229; iv. 61; also J. vi. 251, where he is called Yāmataggi and is described as a king of old. Cp. Vedic Index, s.v. Jamadagni. ### [v2.c32.133](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.133) 1. Yamunā.—The second of the five great rivers of Jambudīpa,¹ which are often used in similes. On its banks were Kosambī and Madhurā (q.v.). For its origin see s.v. Gaṅgā. It is stated in the story of Bakkula² that newly-born children were bathed in the waters of the Yamunā for their health. The river was evidently the special resort of the Nāgas.³ It is said⁴ that the fish of the Yamunā considered themselves more beautiful than those of the Gaṅgā. The waters of the Gaṅgā mix very easily with those of the Yamunā.⁵ ### [v2.c32.134](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.134) ¹ Vin. ii. 237; A. iv. 101, 198, 202; v. 22; S. ii. 135; v. 401, etc.; Ud. v. 5; Mil. 114 (where ten rivers are mentioned); Mtu. iii. 203, 363. ### [v2.c32.135](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.135) ² ThagA. i. 344. ### [v2.c32.136](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.136) ³ See, e.g., D. ii. 259; J. vi. 158, 161 ff., 164, 197. ### [v2.c32.137](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.137) ⁴ J. ii. 151 ff. (under the river was the realm of the Nāga king, Dhataraṭṭha (J. vi. 200). ### [v2.c32.138](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.138) ⁵ J. v. 496; vi. 412, 415. ### [v2.c32.139](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.139) 2. Yamunā.—A channel branching off westward from the Puṇṇavaddhana Tank.¹ ### [v2.c32.140](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.140) ¹ Cv. lxxix. 47. ### [v2.c32.141](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.141) Yava.—Son of Brahmadatta and afterwards king of Benares. For his story see the Mūsika Jātaka. ### [v2.c32.142](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.142) Yavakalāpiya Thera.—An arahant. He was a barley-reaper (? yavasika) in the time of Sikhī Buddha, and one day, seeing the Buddha on the road, he spread a sheaf of barley for his seat.¹ ### [v2.c32.143](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.143) ¹ Ap. i. 282. ### [v2.c32.144](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.144) Yavakalāpiya Sutta.—If six men, armed with flails, were to beat out a sheaf of corn, it would be thoroughly threshed. Thus are putthujjanas threshed by objects, etc.; thoughts of a future birth thresh them even more thoroughly. ### [v2.c32.145](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.145) Once Vepacitti and the Asuras were defeated by Sakka and the Devas and Vepacitti was bound hand and foot. But when Vepacitti thought that the Devas were righteous, his bonds slackened. Subtle were the bonds of Vepacitti, but more subtle are those of Māra. He who possesses conceits of taṇhā-diṭṭhi-māna is Māra’s bondsman.¹ ### [v2.c32.146](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.146) ¹ S. iv. 201 ff. ### [v2.c32.147](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.147) Yavapālakavimāna Vatthu.—The story of a yavapālaka of Rājagaha who gave a meal of sour gruel (kummāsa) to an arahant, and, as a result, was born in Tāvatiṃsa where Moggallāna met him and learnt his story.¹ ### [v2.c32.148](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.148) ¹ Vv. iv. 7; VvA. 294. ### [v2.c32.149](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.149) Yavamajjhaka.—A village near Mithilā, the residence of Amarādevī, wife of Mahosadha.¹ ### [v2.c32.150](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.150) ¹ J. vi. 365, 366; ibid., 330 says there were villages of this name on the four sides of Mithilā. ### [v2.c32.151](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.151) Yameḷutekulā.—Two brahmins, probably named Yameḷu and Tekuḷa, who proposed to the Buddha that the Dhamma should be put into Sanskrit (chandasi). The Buddha refused their request.¹ ### [v2.c32.152](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.152) ¹ Vin. ii. 139. ### [v2.c32.153](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.153) 1. Yasa Thera.—He was the son of a very wealthy treasurer of Benares, and was brought up in great luxury, living in three mansions, according to the seasons and surrounded with all kinds of pleasures. Impelled by antecedent conditions, he saw one night the indecorum of his sleeping attendants, and, greatly distressed, put on his gold slippers and left the house and the town, non-humans opening the gates for him. He took the direction of Isipatana, exclaiming: “Alas! what distress! Alas! what danger!” The Buddha saw him in the distance and called to him, “Come Yasa, here is neither distress nor danger.” Filled with joy, Yasa took off his slippers and sat beside the Buddha. The Buddha preached to him a graduated discourse, and when he had finished teaching the Truths, Yasa attained realization of the Dhamma. To Yasa’s father, too, who had come in search of his son, the Buddha preached the Doctrine, having first made Yasa invisible to him.¹ At the end of the sermon he acknowledged himself the Buddha’s follower,² and Yasa, who had been listening, became an arahant. When, therefore, Yasa’s presence became known to his father, who asked him to return to his grieving mother, the Buddha declared that household life had no attractions for Yasa and granted his request to be admitted to the Order. The next day, at the invitation of Yasa’s father, he went, accompanied by Yasa, to his house, and there, at the conclusion of the meal, he preached to Yasa’s mother and other members of the household, who all became his followers, thus becoming the first tevācikā upāsikā. When Yasa’s intimate friends, Vimala, Subāhu, Puṇṇaji and Gavampati, heard of Yasa’s ordination they followed his example and joined the Order, attaining arahantship in due course, as did fifty others of Yasa’s former friends and acquaintances.³ ### [v2.c32.154](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.154) ¹ This is given as an example of the Buddha’s iddhi-power, Vsm. 393. ### [v2.c32.155](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.155) ² He thus became the first tevācika upāsaka. ### [v2.c32.156](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.156) ³ Vin. i. 15-20; DhA. i. 72. ### [v2.c32.157](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.157) In the time of Sumedha Buddha, Yasa was a king of the Nāgas and invited the Buddha and his monks to his abode, where he showed them great honour and hospitality. He then gave costly robes to the Buddha, and to each monk a pair of valuable robes. In the time of Siddhattha Buddha he was a Treasurer, and offered the seven kinds of jewels at the Bodhi-tree. In the time of Kassapa Buddha he was a monk. For eighteen thousand kappas he was a deva-king and one thousand times he was king of men. Wherever he went he had a gold canopy, and in his last life over his funeral pyre was a gold canopy.⁴ He is evidently identical with Sabbadāyaka of the Apadāna.⁵ A verse attributed to him is found in the Theragāthā.⁶ ### [v2.c32.158](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.158) ⁴ ThagA. i. 232 f. ### [v2.c32.159](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.159) ⁵ Ap. i. 333 f. ### [v2.c32.160](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.160) ⁶ vs. 117. ### [v2.c32.161](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.161) Yasa is often quoted as one who enjoyed great luxury in his lay life.⁷ ### [v2.c32.162](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.162) ⁷ AA. ii. 596. ### [v2.c32.163](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.163) The Dhammapada Commentary⁸ states that, in a past life, Yasa and his four companions wandered about engaged in various acts of social service. One day they came across the dead body of a pregnant woman, which they took to the cemetery to be cremated. There the others went away, leaving Yasa to finish the work. While burning the corpse his mind was filled with thoughts of the foulness of the human body; he drew the attention of his friends to this idea, and, later, of his parents and wives, all of whom approved of what he said. For this reason Yasa felt revulsion against the household life, and his friends and members of his family were able to realize the Dhamma early in the Buddha’s career. ### [v2.c32.164](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.164) ⁸ DhA. i. 82 f. ### [v2.c32.165](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.165) The ordination of Yasa was one of the scenes of the Buddha’s life to be sculptured in the Relic Chamber of the Mahā Thūpa.⁹ ### [v2.c32.166](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.166) ⁹ Mhv. xxx. 79. ### [v2.c32.167](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.167) According to the Aṅguttara Commentary,¹⁰ Sujātā Senānīdhītā (who gave the Buddha a meal of milk-rice just before his Enlightenment) was Yasa’s mother. She became a sotāpanna after listening to the Buddha’s sermon. ### [v2.c32.168](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.168) ¹⁰ AA. i. 218 f. ### [v2.c32.169](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.169) 2. Yasa.—Called Kākaṇḍakaputta. He was the son of the brahmin Kākaṇḍaka and was a pupil of Ānanda. It is said he was fortunate enough to see the Buddha alive.¹ When he arrived at the Kūṭāgārasālā in the Mahāvana, he discovered that the Vajjian monks had raised the “Ten Points” (dasavatthu) contrary to the Buddha’s teachings, and that they were publicly asking for money from their lay disciples. Yasa thereupon protested against such misdemeanours, and the Vajjian monks, hoping to win him over, offered him a share of the money they had collected. This offer he rejected with scorn, and the monks passed on him the Paṭisāraṇiyakamma (craving of pardon from lay folk). This necessitated that Yasa should be sent among the laymen, accompanied by a messenger, presumably to ask their pardon for having misinformed them. But instead of this, Yasa told the lay people that the behaviour of the Vajjian monks was completely at variance with the rules laid down by the Buddha, and quoted the Buddha’s discourses to prove his charge. When the Vajjian monks heard of this, they pronounced on him the Ukkhepaniya-Kamma (Act of Suspension), but when they assembled to carry it out, Yasa disappeared through the air to Kosambī, from where he sent messengers to the monks of Avanti, of the west (Pātheyyakā or Pāveyyakā) and of the south (Dakkhiṇāpatha), asking for their assistance in checking the corruption of the religion. With them he visited Sambhūta Sāṇavāsī at Ahogaṅgapabbata, and there they decided to consult Revata who lived in Soreyya. Yasa, therefore, went to Revata, following him through Saṅkassa, Kaṇṇakujja, Udumbara, Aggalapura and Sahajāti. Having found Revata, he questioned him regarding the ten points, and obtained from him promise of assistance. Together they returned to Vesālī, where lived Sabbakāmī, the oldest Thera of the day. After obtaining his opinion on the matter, an assembly of the monks was held and a committee was appointed (to settle the matter by an Ubbāhikā) of four from the East: Sabbakāmī, Sāḷha, Khujjasobhita, and Vāsabhagāmika ; and four from the West: Revata, Sambhūta-Sāṇavāsī, Yasa and Sumana. They debated the question at the Vālikārāma, Revata acting as questioner and Sabbakāmī answering his questions. At the end of the enquiry the decision was given against the ten points of the Vajjian monks, and this decision was conveyed to the assembly. Then the recital of the Vinaya was held in which seven hundred monks participated; this recital was called the Sattasati.² The monks who refused to accept the findings of the committee held another convocation, which was called the Mahāsangīti.³ The Sattasati Recital (also called The Second Recital) was also named⁴ Yasathera-sangīti, evidently because of the prominent part played by Yasa. ### [v2.c32.170](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.170) ¹ Mhv. iv. 57 f. ### [v2.c32.171](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.171) ² Vin. ii. 294 ff.; Mhv. iv. 9 ff.; Dpv. iv. 45 ff.; v. 23. The Mhv. says that at first the king (Kāḷāsoka) was inclined to support the Vajjians, but his sister, Nandā Theri, warned him against this (iv. 37 ff.). ### [v2.c32.172](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.172) ³ Dpv. v. 30 ff. ### [v2.c32.173](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.173) ⁴ E.g., AA. i. 251; MA. ii. 880. ### [v2.c32.174](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.174) Yasa is ranked⁵ among the great benefactors of the religion. ### [v2.c32.175](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.175) ⁵ See, e.g., DA. ii. 525. ### [v2.c32.176](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.176) 3. Yasa.—A deva, present at the preaching of the Mahā Samaya Sutta.¹ ### [v2.c32.177](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.177) ¹ D. ii. 259; perhaps the name is Yasasa (DA. ii. 690). ### [v2.c32.178](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.178) 4. Yasa.—A monk, author of the Porāṇatīkā on the Khuddasikkhā.¹ See also Mahāyasa. ### [v2.c32.179](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.179) ¹ Svd. 1208. ### [v2.c32.180](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.180) 5. Yasa.—A king of twenty-nine kappas ago; a previous birth of Rāmaṇeyya Thera.¹ ### [v2.c32.181](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.181) ¹ ThagA. i. 121. ### [v2.c32.182](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.182) 6. Yasa.—A palace occupied by Padumuttara Buddha in his last lay-life.¹ ### [v2.c32.183](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.183) ¹ Bu. xi. 10; BuA. (158) calls it Yasavati. ### [v2.c32.184](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.184) 7. Yasa.—A palace occupied by Kassapa Buddha.¹ ### [v2.c32.185](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.185) ¹ Bu. xxv. 35; BuA. (217) calls it Yasavā. ### [v2.c32.186](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.186) Yasa Sutta.—Once when the Buddha is staying at Icchānaṅgala, with Nāgita as his attendant, the brahmins of Icchānaṅgala come to pay him homage with various kinds of offerings and make a great noise and uproar as they wait outside the gate. The Buddha is disturbed by their noise and expresses his disapproval, whereupon, Nāgita begs of him to accept their homage and their gifts. The Buddha answers that he has no need for them; he has attained the happiness of renunciation, of insight, of awakening, of calm; happiness proceeding from gains and flattery is dung-like. He knows of monks who joke and make merry, who eat their bellies full and give themselves up to languor and torpor, or live on the outskirts of some village. They do not please him, but a forest-dwelling monk pleases him because he knows that, some day, that monk will find emancipation.¹ ### [v2.c32.187](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.187) ¹ A. iv. 340 ff. ### [v2.c32.188](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.188) Yasadatta Thera.—He belonged to a family of Malla chieftains and was educated at Takkasilā, where he attained great proficiency. Later, while journeying in the company of Sabhiya, he came to Sāvatthi, where he was present at the discussion between Sabhiya and the Buddha. It was his purpose to try and discover flaws in the Buddha’s argument. The Buddha knew what was in his mind, and at the end of the Sabhiya Sutta admonished him in five verses.¹ Yasadatta was greatly moved and entered the Order, winning arahantship in due course. ### [v2.c32.189](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.189) ¹ The verses occur in the Thag. 360-4. ### [v2.c32.190](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.190) In the time of Padumuttara Buddha, he had been a very learned brahmin, living as an ascetic in the forest. One day he saw the Buddha, and, with clasped hands, praised his virtues.² He is evidently identical with Nāṇathavika of the Apadāna.³ ### [v2.c32.191](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.191) ² ThagA. i. 427 f. ### [v2.c32.192](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.192) ³ Ap. ii. 392 f. ### [v2.c32.193](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.193) Yasapāṇi.—King of Benares. See the Dhammaddhaja Jātaka. ### [v2.c32.194](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.194) Yasava.—One of the chief lay supporters of Sumedha Buddha.¹ ### [v2.c32.195](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.195) ¹ Bu. xii. 25. ### [v2.c32.196](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.196) Yasalālaka-Tissa.—Younger brother of Candamukha-Siva. He killed Siva at the festival sports at Tissavāpi and ruled as king for seven years and eight months (112-20 A.C.). His gate-watchman, Subha, bore a strong resemblance to him, and Tissa would sometimes deck Subha in all his royal ornaments and place him on the throne, where all the nobles of the court paid him homage, thinking him to be the king, Tissa, meanwhile, enjoying the fun, as watchman. One day, as Tissa stood at the door, laughing to himself, Subha charged him with impertinence and ordered the guard to slay him.¹ ### [v2.c32.197](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.197) ¹ Mhv. xxxv. 49 ff.; Dpv. xxi. 46. ### [v2.c32.198](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.198) Yasavaḍḍhanavatthu.—A book by Tipiṭakālaṅkāra Thera, written at the request of Nyaung Ram Min.¹ ### [v2.c32.199](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.199) ¹ Bode, op. cit., 53. ### [v2.c32.200](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32.200) 1. Yasavatī.—Wife of Supatita (Suppatīta), and mother of Vessabhū Buddha.¹ _First 200 of 373 passages. 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[Suttanipāta](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.suttanipata) — Pāli - [Nettippakaraṇa](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.nettippakarana) — Mahākaccāna, Pāli - [Petavatthu](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.petavatthu) — Pāli - [Divyāvadāna](https://indike.org/pramana/in.bauddha.sanskrit.avadana.divyavadana) — Sanskrit - [Dāṭhāvaṃsa](https://indike.org/pramana/in.bauddha.theravada_postcanon.vamsa.dathavamsa) — Dhammakitti (Dāṭhāvaṃsa), Pāli - [Gandhavaṃsa](https://indike.org/pramana/in.bauddha.theravada_postcanon.vamsa.gandhavamsa) — Pāli - [Yaññasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.1.3.9) — Pāli - [Yajamānasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.1.11.16) — Pāli - [Vinayapiṭaka](https://indike.org/pramana/in.bauddha.theravada.vp) — Pāli - [Visuddhimagga](https://indike.org/pramana/in.bauddha.theravada_postcanon.manuals.visuddhimagga) — Buddhaghosa, Pāli - [Saṃyuttanikāya](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta) — Pāli - [Samantapāsādikā](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.samantapasadika) — Sanskrit - [Anāgatavaṃsa](https://indike.org/pramana/in.bauddha.theravada_postcanon.vamsa.anagatavamsa) — Kassapa (of the Coḷa country), Pāli --- Source: [https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32](https://indike.org/pramana/ins.reference.malalasekera-1937.v2.c32) · Pramāṇa