masculine · yakkha 1 · yakkha 2
demon
a demon
Yakkha [Vedic yakṣa, quick ray of light, but also "ghost"; from yakṣ to move quickly; perhaps: swift creatures, changing their abode quickly and at will. — The customary (popular) etymology of Pāli commentators is y. as quasi-gerund of yaj, to sacrifice, thus: a being to whom a sacrifice (of expiation or propitiation) is given. See e.g. Vv-a 224: yajanti tattha baliṃ upaharantī ti yakkhā; or Vv-a 333: pūjanīya-bhavato yakkho ti vuccati. — The term yakṣa as attendants of Kubera occurs already in the Upaniśads.] 1. Name of certain non-human beings, as spirits, ogres, dryads, ghosts, spooks. Their usual epithet and category of being is amanussa, i.e. not a human being (but not a sublime god either); a being half deified and of great power as regards influencing people (partly helping, partly hurting). They range in appearance immediately above the petas; many "successful" or happy petas are in fact yakkhas (see also below). They correspond to our "genii" or fairies of the fairy-tales and show all their qualities. In many respects they correspond to the Vedic Piśācas, though different in many others, and of different origin. Historically they are remnants of an ancient demonology and of considerable folkloristic interest, as in them old animistic beliefs are incorporated and as they represent creatures of the wilds and forests, some of them based on ethnological features. See on term e.g. D.B. III 188; on their history and identity Stede, GPv chapter V; pages 39-44. — They are sometimes called devatā: S I 205; or devaputtā: Pv-a 113, 139. A female yakkha is called yakkhinī (q.v.). {489} 2. Their usual capacity is one of kindness to men (cf. German Rübezahl). They are also interested in the spiritual welfare of those humans with whom they come into contact, and are something like "tutelary genii" or even "angels" (i.e. messengers from another world) who will save prospective sinners from doing evil (cf. Pv IV 1). They also act as guides in the "inferno": Pv IV 11, cf. IV 3. A somewhat dangerous "Mentor" is represented at D I 95, where the y. Vajirapāṇī threatens to slay Ambaṭṭha with an iron hammer, if he does not answer the Bhagavā. He is represented as hovering in the air; Buddhaghosa (Sv I 264) says on this: na yo vā so vā yakkho, Sakko devarājā ti veditabbo: it is to be understood not as this or that y., but as Sakka the king of devas. — Whole cities stand under the protection of, or are inhabited by yakkhas; D II 147 (ākiṇṇa-yakkha full of y.; thus Āḷakamandā may here mean all kinds of supra-mundane beings), cf. Laṅkā (Ceylon) as inhabited by y.: Mhv 7, 33. — Often, however, they are cruel and dangerous. The female yakkhas seem on the whole more fearful and evil natured than the male (see under yakkhinī). They eat flesh and blood: Ja IV 549; devour even men: D II 346; Ja II 15-17, or corpses: Ja I 265; mentioned under the 5 ādīnavā (dangers) at A III 256. A yakkha wants to kill Sāriputta: Ud 4. 3. Various classes of y. are enumerated at D II 256, 257; in a progressive order they rank between manussa and gandhabba at A II 38; they are mentioned with devas, rakkhasas, dānavas, gandhabbas, kinnaras and mahoragas at Ja V 420. According to Vv-a 333 Sakka, the 4 great kings (lokapālā), the followers of Vessavaṇa (alias Yama, the yakkhas proper) and men (see below 7) go by the name of yakkha. — Sakka, the king of the devas, is often named yakkha: Ja IV 4; Sv I 264. Some are spirits of trees (rukkha-devatā): Ja III 309 345; Pv I 9; II 9; Pv-a 5; are also called bhumma-devā (earthly deities) Pv-a 45, 55. Their cult seems to originate primarily from the woods (thus in trees: Pv II 9; IV 3), and secondarily from the legends of sea-faring merchants (cf. the story of the flying Dutchman). To the latter origin point the original descriptions of a Vimāna or fairy-palace, which is due to a sort of mirage. These are usually found in or at the sea, or in the neighbourhood of silent lakes, where the sense of hauntedness has given rise to the fear of demons or supernatural witchcraft. Cf. the entrances to a Vimāna by means of a dried-up river bed (Pv I 9; II 12) and the many descriptions of the Vimānas in the Lake-districts of the Himavant in Vv (See Stede, GPv pages 104 f. ) 4. Their names too give us a clue as to their origin and function. These are taken from (a) their bodily appearance, which possesses many of the attributes of petas, e.g. Khara "Rough-skin" or "Shaggy" Snp page 48 (= khara-samphassaṃ cammaṃ Pj II 302), also as Khara-loma "Rough-hair" Vism 208; Khara-dāṭhika "Rough-tooth" Ja I 31. Citta "Speckled" Mhv 9, 22; 10, 4; also as Citta-rājā Ja II 372; Mhv 10, 84. Silesa-loma "Sticky-hair" Ja I 273. Sūci-loma "Needle hair" Snp 47, 48; S I 207; Vism 208; Pj II 302. (b) places of inhabitance, attributes of their realm, animals and plants, e.g. Ajakalāpaka "Goat-bundle" Ud 1. Āḷavaka "Forest-dweller" Ja IV 180; VI 329; Mhv 30, 84: Vism 208. Uppala "Lotus" Dhp-a IV 209. Kakudha "K. tree" (Terminalia arjuna) S I 54. Kumbhīra "Crocodile" Ja VI 272. Gumbiya either "One of a troop" (soldier of Yama) or "Thicket-er" (from gumba thicket) Ja III 200, 201. Disāmukha "Sky-facer" Dhp-a IV 209. Vamakoḷī "Yama-chignon" Dhp-a IV 208. Vajira "Thunderbolt" Dhp-a IV 209; alias Vajira-pāṇī D I 95, or Vajira-bāhu Dhp-a IV 209. Sātāgira "Pleasant-mount" D II 256; Snp 153; Ja IV 314; {546} VI 440. Serīsaka "Acacia-dweller" Vv-a 341 (the messenger of Vessavaṇa). (c) qualities of character, e.g. Adhamma "Unrighteous" Miln 202 (formerly Devadatta). Kaṭattha "Well-wisher" Dhp-a IV 209. Dhamma "Righteous" Miln 202 (= Bodhisatta). Puṇṇaka "Full(-moon?)" Ja VI 255 f. (a leader of soldiers, nephew of Vessavaṇa). Māra the "Tempter" Snp 449; S I 122; M I 338. Sakaṭa "Waggon-load" (of riches) Dhp-a IV 209 (d) embodiments of former persons, e.g. Janavasabha "Lord of men" D II 205. Dīgha M I 210. Naradeva Ja VI 383, 387. Paṇḍaka "Eunuch" Mhv 12, 21. Sīvaka S I 241 = Vin II 156. Serī "Self-willed" S I 57. — Cf. the similar names of yakkhinīs. 5. They stand in a close relationship to and under the authority of Vessavaṇa (Kuvera), one of the 4 lokapālas. They are often the direct servants (messengers) of Yama himself, the Lord of the Underworld (and the Peta-realm especially). Cf. D II 257; III 194 f.; Ja IV 492 (yakkhinī fetches water for Vessavaṇa); VI 255 f. (Puṇṇaka, the nephew of V); Vv-a 341 (Serīsaka, his messenger). In relation to Yama: dve yakkhā Yamassa dūtā Vv 52 2 ; cf. Personal name Yamakoḷī Dhp-a IV 208. — In harmony with tradition they share the role of their master Kuvera as lord of riches (cf. Pv II 9 22 ) and are the keepers (and liberal spenders) of underground riches, hidden treasures etc., with which they delight men: see e.g. the frame story to Pv II 11 (Pv-a 145), and to IV 12 (Pv-a 274). They enjoy every kind of splendour and enjoyment, hence their attribute kāma-kāmin Pv I 3 3 . Hence they possess supernatural powers, can transfer themselves to any place with their palaces and work miracles; a frequent attribute of theirs is mah'iddhika (Pv II 9 10 ; Ja VI 118). Their appearance is splendid, as a result of former merit: cf. Pv I 2; I 9; II 11; IV 3 17 . At the same time they are possessed of odd qualities (as result of former demerit); they are shy, and afraid of palmyra leaf and iron: Ja IV 492; their eyes are red and do not wink: Ja V 34; VI 336, 337. — Their abode is their self-created palace (Vimāna), which is anywhere in the air, or in trees etc. (see under vimāna). Sometimes we find a communion of yakkhas grouped in a town, e.g. Āḷakamandā D II 147; Sirīsa-vatthu (in Ceylon) Mhv 7, 32. 6. Their essential human character is evident also from their attitude towards the "Dhamma." In this respect many of them are "fallen angels" and take up the word of the Buddha, thus being converted and able to rise to a higher sphere of existence in saṃsāra. Cf. D III 194, 195; Ja II 17; Vv-a 333; Pv II 8 10 (where "yakkha" is explained by Dhammapāla as "petattabhāvato mutto yakkho ahaṃ jāto devabhāvaṃ pattosmi" Pv-a 110); Pj II 301 (both Sūciloma and Khara converted). — See in general also the following passages: Snp 153, 179, 273, 449; S I 206-15; A I 160; Vism 366 (in simile); Miln 23. 7. Exceptionally the term "yakkha" is used as a philosophical term denoting the "individual soul" [cf. similar Vedic meaning "das lebendige Ding" (BR) at several A V passages]; hence probably the old phrase: ettāvatā yakkhassa suddhi (purification of heart) Snp 478, quoted Vv-a 333 (ettāvataggaṃ na vadanti h'eke yakkhassa sudhiṃ idha paṇḍitāse). Snp 875 (cf. Nidd I 282: yakkha = satta, nara, puggala, manussa). -ānubhāva the potency of a yakkha Ja I 240; -āviṭṭha possessed by a y. Ja VI 586; -iddhi (yakkh°) magic power of a y. Pv-a 117, 241; -gaṇa the multitude of ys. Ja VI 287; -gaha = following Dhp-a III 362; -gāha "yakkha-grip," being seized by a y. S I 208; Pv-a 144; -ṭṭhāna the dwelling-place of a y; -dāsī "a female temple slave," or perhaps "possessed by a demon" (?) Ja VI 501 (v.l. devatā-paviṭṭhā cf. page 586: yakkhāviṭṭhā.) -nagara city of ys. Ja II 127 (= Sirīsavatthu); cf. pisāca-nagara; -pura the same Mhv 7.32; -bhavana the realm or abode of the y. Nidd I 448; -bhūta a yakkha-being, a ghost Pv III 5 2 (= pisāca-bhūta vā yakkha-bh. vā Pv-a 198); IV 135; -mahiddhi = °iddhi; Pv IV 1 54 ; -yoni the y.-world, realm of the y. Pj II 301; -samāgama meeting of the y. Pv-a 55 (where also devaputtā join); -sūkara a y. in the form of a pig Vibh-a 494; -senā army of ys. D III 194; Pj II 209; -senāpati chief-commander of the yakkha-army Ja IV 478; Pj II 197. {490}
【陽】 夜叉。~gaṇa,【陽】 夜叉群衆。~gāha,【陽】 夜叉佔有 （著魔）。~tta,【中】 夜叉的情況。~bhūta,【形】 出生爲夜叉的。~samāgama,【陽】 夜叉的集會。~adhipa,【陽】 夜叉王。
<b> <c c="#a00149">Yakkha</c> </b> <br>A class of non human beings generally described as non-human. They are mentioned with Devas, Rakkhasas, Dānavas, Gandhabbas, Kinnaras, and Mahoragas (? Nāgas).<br>Elsewhere <c c="#3b6bd3">AN.ii.38</c> 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 nāga, as an appellative, was anything but depreciative. Thus not only is Sakka, king of the gods, so referred to, <c c="#3b6bd3">MN.i.252</c> but even the Buddha is spoken of as a yakkha in poetic diction. <c c="#3b6bd3">MN.i.386</c> Many gods, such as Kakudha, are so addressed. <c c="#3b6bd3">SN.i.54</c> 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, <c c="#3b6bd3">Snp.478</c> or ettāvat’ aggam no vadanti h’ ekā, yakkhassa suddhim idha paṇḍitāse. <c c="#3b6bd3">Snp.875</c> <br>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. 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 <c c="#3b6bd3">SN.i.205</c> or devaputta. Some of these, like Indakūta and Sūciloma, 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.<br>Sometimes 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 and devour even men. <c c="#3b6bd3">DN.ii.346</c> <br>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, <c c="#3b6bd3">DN.iii.194f.</c> 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. Cp. the story of the Yakkha who wished to kill Sāriputta. <c c="#3b6bd3">Ud.iv.4</c> But the Mahā Yakkhas, <c c="#3b6bd3">DN.iii.204f.</c> 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, Sūciloma and Khara. The case of the Yakkha Vajirapāṇi is of special interest. D.i.95 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 Punabbasumātā, and even Vessavaṇa, listening to Veḷukaṇḍakī Nandamātā reciting the Parāyana Vagga. <c c="#3b6bd3">AN.iv.63</c> At the preaching of the Mahāsamaya Sutta many hundreds of thousands of Yakkhas were present among the audience.<br>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., Kuvannā, Khara, Kharaloma, Kharadāthika, 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, Serīsaka; (c) qualities of character, etc. e.g., Adhamma, Katattha, Dhamma, Puṇṇaka, Māra, Sakaṭa; (d) embodiments of former persons e.g., Janavasabha (lord of men= Bimbisāra), Dīgha, Naradeva, Paṇḍaka, Sīvaka, Serī.<br>Vessavaṇa is often mentioned as king of the Yakkhas. He is one of the four Regent Gods, and the Āṭānāṭiya Sutta <c c="#3b6bd3">DN.iii.199ff.</c> 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.<br>No one, apparently, is free from this necessity of waiting upon the king even Janavasabba has to run errands for Vessavaṇa. <c c="#3b6bd3">DN.ii.207</c> The Yakkhas hold regular assemblies. <c c="#3b6bd3">DN.iii.201</c> <br>It is sometimes difficult to decide whether the Yakkhas were non-humans spirits or aboriginal tribespeople. In the Vinaya, intercourse with yakkhas is forbidden. <c c="#3b6bd3">Vin.iii.37</c> <c c="#3b6bd3">Vin.iv.20</c> <br> <br> </deftext>
(masc, masc) (either protective or malevolent) spirit; supernatural being; daemon demon Construction: √yakkh + a
(masc, masc) soul; spirit; individual being Construction: √yakkh + a