masculine
sacrifice
sacrifice; alms-giving
Yañña [Vedic yajña, from yaj: see yajati. The metri causā reading in the Veda is sometimes yajana, which we are inclined to look upon as not being the source of the Pāli yajana] 1. a brahmanic sacrifice. 2. almsgiving, charity, a gift to the Saṅgha or a bhikkhu. The brahmanic ritual of Vedic times has been given a changed and deeper meaning. Buddhism has discarded the outward and cruel form and has widened its sphere by changing its participant, its object as well as the means and ways of "offering," so that the yañña now consists entirely in a worthy application of a worthy gift to a worthy applicant. Thus the direct and as it were self-understood definition of yañña is at Nidd II §523 given with "yañño vuccati deyyadhammo," and as this the 14 constituents of the latter are enumerated; consisting of the 4 paccayas and of anna, pāna, vattha, yāna, mālā, gandhā, vilepana, seyya, āvasatha, padīpeyya. Cf. Nidd I 373. — The term parikkhāra, which refers to the requisites of the bhikkhu as well (see Sv I 204-207), is also used in the meaning of "accessory instrument" concerning the brahmanic sacrifice: see D I 129 f., 137 f. They are there given as 16 parikkhāras, as follows: (4) cattāro anumati-pakkhā viz. the 4 groups khattiyas, minister, brahmans and householders, as colleagues by consent; (8) aṭṭh'aṅgāni of a king-sacrificer; (4) cattār'aṅgāni of a purohita. The term mahāyañña refers to the brahmanic ritual (so at M II 204; As 145, cf. Expositor 193); its equivalent in Buddhist literature is mahādāna, for which yañña is also used at Pv II 9 50 (cf. Pv-a 134). The Jātakas are full of passages referring to the ineffectiveness and cruelty of the brahmanic sacrifice, e.g. Ja III 518 f.; VI 211 f., and cf. Fick, Soziale Gliederung , page 146 f. One special kind of sacrifice is the sabba-catukkayañña or the sacrifice of tetrads, where four of each kind of gifts, as elephants, horses, bulls, and even men were offered: Ja I 335; III 44, 45; Pv-a 280. The number 4 here has the meaning of evenness, completeness, or harmony, as we find it frequent, in the notion of the square with reference to Vimānas and lotus ponds (in J., Vv and Pv etc.); often also implying awfullness and magic, as attached e.g. to crossroads. Cf. the epithet of Niraya (Hell) "catu-dvāra" (especially at Pv I 10). See compounds of catur. — It may also refer to the 4 quarters of the sky, as belonging to the 4 Guardians of the World (lokapālā) who were specially worth offering to, as their influence was demonic (cf. Pv I 4). The prevailing meaning of yañña in the Suttapiṭaka is that of "gift, oblation to the bhikkhu, almsgiving. Cf. Snp 295, 461, 484, 1043. At Vv 34 26 the epithets "su-dinna, su-huta, su-yiṭṭha" are attributed to dāna. — The 3 constituents which occur under dāna and deyyadhamma as the gift, the giver and the recipient of the gift (i.e. the Saṅgha: cf. opening stanza Pv I 1 1 ) are similarly enumerated under yañña (or yaññapatha) as "ye yaññaṃ (viz. cīvaraṃ etc.) esanti" {491} those who wish for a gift, "ye yaññaṃ abhisaṅkharonti" those who get it ready, and "ye yaññaṃ denti" those who give it, at Nidd II §70 (under appamatta). Similarly we find the threefold division of "yañña" (= cīvara etc.), "yaññayājaka" (= khattiyā, brāhmaṇā etc., including all 8 classes of men: see Nidd II page 129 sub voce khattiya, quoted under jana b ) and "dakkhiṇeyya" (the recipient of the gift, viz. samaṇa-brāhmaṇā, kapaṇ'addhikā, vanibbakā, yācakā) at Nidd II §449 b (under puthū). — Cf. the following (mixed) passages: D I 97, 128-144 (brahmanic criticized); II 353, 354 (profitable and unprofitable, criticized); M I 82 (brahm.); S I 76, 160; II 42 f., 63, 207; III 337; IV 41; A I 166; II 43 (nirārambhaṃ yaññaṃ upasaṅkamanti Arahanto, cf. As 145); Snp 308 (brahm.), 568 (aggihutta-mukhā yaññā: the sacrifices to Agni are the best; brahm.); Thag 341; Ja I 83, 343; III 517 (°ṃ yajati; brahm.); IV 66; V 491, 492; VI 200 (yañña-kāraka-brāhmaṇa), 211 f.; Sv I 267; Dhp-a II 6. -āgāra a hall for sacrifices Pp 56 (= yañña-sālā Pp-a 233); -āvāṭa the sacrificial pit D I 142, 148; Ja I 335; III 45, 517; VI 215 (where reading yaññavāṭa, cf. yaññavāṭaka at Cp I 7, 2). It has been suggested by Kern, Toev , sub voce , and it seems more to the sense, to read yañña-vāṭa for yanñāvāṭa, i.e. enclosed place for sacrifice. Thus at all passages for °āvāṭa; -kāla a suitable (or the proper) time for sacrifice D I 137; Snp 458, 482; Sv I 297; -upanīta one who has been brought to the sacrifice S I 168 (translation K.S. 211 not quite to the point: "the oblation is brought". Reading is uncertain; v.l; °opanīta which may be read as opavīta "wearing the sacrificial cord": see following); -opavīta (?) [see upavīta] in phrase yaññ'opavīta-kaṇṭhā "having the (sacrificial, i.e.) alms-cord wound round their necks" Pj II 92 (v.l. yaññ-opacita-kammā). Cf. yañña-suttaka; -patha [cf. patha 2] (way of) sacrificing, sacrifice Snp 1045; Nidd II §524 (yañño y'eva vuccati yañña-patho); Ja VI 212, 215; -vaṇṇa praise of sacrifice Ja VI 200; -vidhāna the arrangement or celebration of a sacrifice Ja VI 202; -sampadā success of the sacrifice D I 128 f. (in its threefold mode), 134, 143, 144; Snp 505, 509; -sāmin lord or giver of a sacrifice D I 143; -suttaka "sacrificial string," i.e. alms-cord (the sign of a mendicant) Dhp-a II 59. Cf. above: °opavīta.
【陽】 參考 Yāga。~sāmī,【陽】 犧牲者，施主。~āvāṭa,【陽】 犧牲的深坑。~upanīta,【形】 爲犧牲帶來的。
(masc, masc, from yajati) sacrifice; offering sacrifice, alms-giving Construction: √yaj + na