Yasa, the son of a wealthy family of Bārāṇasī, wakes in the night and sees the sleeping women musicians and dancers sprawled in disarray, like a charnel ground (a burial ground where corpses are left). Filled with disgust, he leaves the house crying “Oh, what distress!”. The Buddha, walking slowly back and forth in the open, calls to him, “Here there is no distress”, and teaches him; Yasa attains the . Yasa's father comes after him; the Buddha first makes the son invisible to him, then teaches him; the father attains the first fruit and in the Buddha, the Dhamma and the Sangha, becoming the first male in the world to take full refuge in the Three Jewels (the Buddha, the Dhamma and the Sangha). Listening beside them, Yasa attains at the same time and then goes forth; there are now seven arahants in the world. Taishō Canon
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Pali Canon
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Different Accounts
Name: the Chinese Dharmaguptaka Vinaya has Yeshujia; the Buddha biography Fo benxing ji jing has Yeshutuo; the Zhong benqi jing has Baocheng (a translated form of the name) and says he was twenty-four at the time; the Buddhacarita says he was from the city of Jiushi. Taishō Canon
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More differences between accounts (3)
Order of realization: the Chinese Mūlasarvāstivāda Vinaya says Yasa first took refuge in the Three Jewels and took the five precepts, becoming a male lay disciple, and attained arahantship while still wearing lay clothes, so that in this Vinaya the title of “first male lay disciple to take full refuge” has no clear holder; the Buddha biography Guoqu xianzai yinguo jing says the father came only after Yasa had attained arahantship and gone forth. Taishō Canon
The Tibetan Vinaya has no text here about the father taking refuge.
The Chinese Mahāsāṃghika Vinaya has a different person, “Yasa the son of Kalanda” of Vesālī, who is not this Yasa. Taishō Canon
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Dating
Year 1 after the Awakening, the Buddha aged thirty-five, during the , after the five attained realization; the later commentaries say Yasa attained the first fruit that night and arahantship the next day, with the rest inferred from the sequence of events; on the commentaries' account it can be fixed to two consecutive days.
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Research Notes: Reliability, Dating and Sources
- How Reliability Is Assessed
Recorded by four schools: the Pali canon of the Southern tradition, the Chinese Dharmaguptaka Vinaya (Sifen lü), the Chinese Mahīśāsaka Vinaya (Wufen lü) and the Chinese Saṅghabhedavastu of the Mūlasarvāstivāda Vinaya. Attested across multiple schools.
- Dating Evidence and Precision
Commentarial dating (the canonical texts give no date; later commentaries record it); inferred from the sequence of events (neither the canonical texts nor the commentaries give the time; the year is worked out from the order of this event and those around it). Time precision: fixed to the day.
Sources
- Pali Canon巴利律 Kd 1:7.1.1–7.15.7
- 大正藏大正藏 T22 no.1428 p.789b–790a
- 大正藏大正藏 T22 no.1428 p.789c
- 大正藏大正藏 T22 no.1421 p.105a–c
- 大正藏大正藏 T22 no.1421 p.105b
- 大正藏大正藏 T24 no.1450 p.128c–129b
- 大正藏大正藏 T03 no.189 p.645a–c
- 大正藏大正藏 T03 no.189 p.645c
- 大正藏大正藏 T03 no.190 p.814b
- 大正藏大正藏 T03 no.191 p.954c
- 大正藏大正藏 T04 no.192 p.30c–31a
- 大正藏大正藏 T04 no.196 p.149a–b
- 大正藏大正藏 T04 no.193 p.79c
- 藏譯(德格版)德格版 D1 nga 45b6–48b5
- 大正藏大正藏 T04 no.192 p.30c
- 大正藏大正藏 T24 no.1450 p.129a
- 大正藏大正藏 T24 no.1450 p.129b
- 大正藏大正藏 T22 no.1425 p.229a
- 大正藏大正藏 T22 no.1425 p.238a
- 大正藏大正藏 T22 no.1428 p.790a
- 藏譯(德格版)德格版 D1 nga 47a1–47a2
- 藏譯(德格版)德格版 D1 nga 48a3–48a5
- Pali Canon巴利律 Kd 1:7.10.15