1. Yasa Thera. He was the son of a very wealthy treasurer of
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.
(This is given as an example of the Buddha's iddhi power, Vsm.393). At the
end of the sermon he acknowledged himself the Buddha's follower, (he thus became
the first tevācika upāsaka) 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,
Punnaji 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
(Vin.i.15 20; DhA.i.72).
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
(ThagA.ii.232f). He is evidently identical with Sabbadāyaka of the Apadāna
(Ap.i.333f). A verse attributed to him is found in the Theragāthā (vs.117).
Yasa is often quoted as one who enjoyed great luxury in his lay life
The Dhammapada Commentary (DhA.i.82f ) 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
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 (Mhv.Xxx.79).
According to the Anguttara Commentary (AA.i.218f), 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.
2. Yasa. Called Kākandakaputta
He was the son of the brahmin Kākandaka and was a pupil of
Ananda. It is said he was fortunate enough to
see the Buddha alive (Mhv.iv.57f).
When he arrived at the Kūtāgārasālā
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
Patisārattiyakamma (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 (Dakkhināpatha),
asking for their assistance in checking the corruption of the religion. With
them he visited Sambhūta Sānavāsī at
Ahogangapabbata, and there they decided to
consult Revata who lived in
Soreyya. Yasa, therefore, went to
Revata, following him through
Kannakujja, 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 Vesāli, 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, Sālha, Khujjasobhita, and Vāsabhagāmika; and four from
the West: Revata, Sambhūta-Sānavāsī, 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 Sattasatī. Vin.ii.294ff.;
Mhv.iv.9ff.;; Dpv. iv.45ff.; v.23. The Mhv. says that at first the king (Kālāsoka)
was inclined to support the Vajjians, but his sister, Nandā Therī, warned him
against this (iv. 37ff.).
The monks who refused to accept the findings of the committee held another
convocation, which was called the Mahāsangīti (Dpv.v.30ff.). The Sattasatī
Recital (also called The Second Recital) was also named (E.g., AA.i.251;
MA.ii.880) Yasathera sangīti, evidently because of the prominent part played by
Yasa is ranked (See, e.g., DA.ii.525) among the great benefactors of the
3. Yasa. A deva, present at the preaching of the Mahā Samaya Sutta.
D.ii.259; perhaps the name is Yasasa (DA.ii.690).
4. Yasa. A monk, author of the Porānatīkā on the Khuddasikkhā
(Svd.1208). See also Mahāyasa.
5. Yasa. A king of twenty nine kappas ago; a previous birth of
Rāmaneyya Thera. ThagA.i.121.
6. Yasa. A palace occupied by Padumuttara Buddha in his last lay-life.
Bu.xi.20; BuA. (158) calls it Yasavatī.
7. Yasa. A palace occupied by Kassapa Buddha. Bu.xxv.35; BuA. (217)
calls it Yasavā.