A powerful tribe of India in the time of the Buddha. They were certainly khattiyas, for on that ground they claimed a share of the Buddha's relics. D.ii.165; according to the Mtu.i.283, etc., they belonged to the Vásistha gotta; cp. the Mallas (q.v.), who are called Vásetthas.
Their capital was Vesáli, and they formed a part of the Vajjian confederacy, being often referred to as the Vajjís (q.v.). Their strength lay in their great unity; if one Licchavi fell ill, all the others would visit him. The whole tribe would join in any ceremony performed in the house of Licchavi, and they would all unite in honouring any distinguished visitors to their city (DA.ii.519). They were beautiful to look at and wore brilliantly coloured garments, riding in brightly painted carriages (D.ii.96; A.iii.219: cp. Mtu.i.259). The Buddha once compared them to the gods of Távatimsa (D.ii.96; also DhA.iii.280).
Though this would seem to indicate that they were very prosperous and rich, they do not appear to have lived in luxury and idleness. They are, on the contrary, spoken of (S.ii.267f) as sleeping on straw couches, being strenuous and diligent and zealous in their service (as skilful hardy archers, says the Commentary). They also practised seven conditions of welfare (apariháníyadhammá), which the Buddha claimed to have taught them at the Sárandada cetiya:
The young men among the Licchavis were evidently fond of archery, for mention is made (A.iii.76) of large numbers of them roving about in the Mahávana, with bows and arrows, the strings set, and surrounded by hounds. They were a martial people and fond of "sport," but we find one of their Elders, Mahánáma complaining (A.iii.76, the Lalitavistara is even more condemnatory) of them to the Buddha: "The Licchavi youths are quick tempered, rough and greedy fellows; such presents as are sent by the members of their tribe sugar cane, jujubes, sweet cakes, sweetmeats, etc. they loot and eat; they slap the women and girls of their tribe on the back." Violation of chastity was considered a serious offence among the Licchavis, and the assembly would even give its consent to a husband's request that his unfaithful wife should be murdered (Vin.iv.225).
According to the Buddhist books, the Licchavis were devout followers of the Buddha and held him in the highest esteem. Five hundred Licchavis once gave a garment each to Pingiyáni, because he recited a verse in praise of the Buddha (A.iii.239). Even careless boys, referred to above as wandering about with hounds and bows and arrows, would lay aside their arms when they saw the Buddha seated under a tree and would surround him with clasped hands, eager to hear him (A.iii.76). There were numerous shrines in Vesáli itself, several of which are mentioned by name: Cápála, Sattambaka, Bahuputta, Gotama, Sárandada and Udena. Buddhaghosa says (E.g., UdA.322f ) that these shrines were originally Yakkha cetiyas, where various Yakkhas were worshipped, but that they were later converted into monasteries for the Buddha and his Order. It is, however, apparent from the Buddhist books themselves (E.g., in the story of the general Síha), that Vesáli was also a stronghold of the Jains. The Buddha visited Vesáli at least three times, and is frequently mentioned as staying in Kútágárasálá (q.v.) in Mahávana. The first visit was in order to destroy the threefold panic of drought, sickness and non human foes. It was probably this act which earned for the Buddha the gratitude of the Licchavis. There the Licchavis visited him in large numbers, sometimes (E.g., A.v.133f ) disturbing the calm of the spot and obliging resident monks to seek peace in Gosingasálávana near by. Once, five hundred Licchavis invited the Buddha to a discussion held by them at the Sárandada-cetiya regarding the five kinds of treasures. The Buddha went and gave his opinion (A.iii.167f).
But not all the Licchavis were followers of the Buddha. When Saccaka the Nigantha visited the Buddha at Mahávana, he was accompanied by five hundred Licchavis, who did not all salute the Buddha as their teacher, but showed him only such respect as was due to an honoured stranger (M.i.229; MA.i.454 gives their reasons). Several eminent Licchavis are specially mentioned by name as having visited and consulted the Buddha; among whom are Mahánáma, Síha, Bhaddiya, Sálha, Abhaya, Panditakumára, Nandaka, Maháli and Ugga. Several Licchavis, both men and women, joined the Order - e.g., the famous courtesan Ambapálí, Jentí, Síhá and Vásitthí, and, among monks, Ańjanavaniya, Vajjiputta and Sambhúta.
The Licchavis were greatly admired for their system of government. It was a republic (gana, sangha), all the leading members of which were called rájá. According to Mtu.i.271, there were 68,000 rájás in Vesáli; the Játakas (i.504; iii.1) speak of 7707; DhA.iii.436.
They held full and frequent assemblies at which problems affecting either the whole republic or individual members were fully discussed. When the assembly drum was heard, all left other duties and assembled immediately in the Santhágárasálá (DA.ii.517f). Sometimes, as appears from the story of the conversion of Síha, religion was also discussed at these meetings. The rules of procedure adopted evidently resembled those followed in the upasatitpáda ordination of a monk. See D.ii.76f., where the Buddha enjoins on the monks the observance of the same habits as practised by the Licchavis. These are given at Vin.i.56 (VT.i.169f.).
Besides the rájás there were also numerous uparájás, senápatis, and bhandágárikas (J.iii.1). There was an elaborate judicial procedure by which any person charged with an offence was handed over, in turn, to the Vinicchayamahámattas (inquirers), the Vohárikas (experts in law), Suttadharas (experts in tradition), the Atthakulakas (probably a judicial committee), the Senápati, the Uparájá, and finally to the Rájá, who would inflict the proper sentence according to the pavenipotthaka (DA.ii.519).
In their political relationships with their neighbours, the Licchavis seem to have been on friendly terms with Bimbisára (q.v.), king of Magadha, and with Pasenadi, king of Kosala (See, e.g., M.ii.101, where Pasenadi says this). Generally speaking, they were friendly also with the Mallas, though the story of Bandhula (q.v.) shows that a certain amount of rivalry existed between the two tribes.
After the death of Bimbisára, Ajátasattu, in his desire for the expansion of Magadha, resolved to destroy the Licchavis. He was probably partly influenced by his fear of his foster brother Abhayarájakumára (q.v.), who had in him Licchavi blood. Buddhaghosa gives another story. (DA.ii.516f.; AA.ii.703; was the port Pátaligáma? see UdA.408). There was a port on the Ganges, extending over one yojana, half of which territory belonged to Ajátasattu, and the other half to the Licchavis. Near by was a mountain, from which much fragrant material (? gandhabhanda) flowed into the river. While Ajátasattu was making preparations to claim his portion of this material, the Licchavis would go before him and remove it all. This happened on several occasions, and Ajátasattu vowed vengeance. In order to discover what the Buddha thought of his chances of success, he sent to him his minister Vassakára. The Buddha predicted (D.ii.72ff ) that as long as the Licchavis remained united they were proof against any foe. Ajátasattu then decided to bring about disunion among them. He was successful in this, with the aid of Vassakára. (For details see Vassakára). When Ajátasattu arrived at the gates of Vesáli, the Licchavis, owing to their disunion, were unable to put up any opposition, and Ajátasattu captured the city without further trouble (DA.ii.524). The degeneration may have set in earlier among the Licchavis, for we find reference to their giving up their earlier austere habits and to their fondness for soft pillows, long sleep and other luxuries. (S.ii.268; see also DhA.iii.280, where they quarrel over a woman; cp. Sp.i.284). Their power and prosperity were probably also weakened by the plague and drought which had ravaged Vesáli.
The Commentaries contain a mythical account of the origin of the Licchavis. (MA.i.258; KhpA. etc.; for a very comprehensive account of the Licchavis, see Law, Ksatriya Clans in Buddhist India, pp.1ff). The queen of Benares gave birth to a lump of flesh, and, wishing to avoid disgrace, her ladies in waiting put it in a sealed casket and threw it into the Ganges. A deva wrote the king's name on the casket, which was picked up by an ascetic, who tended the embryo until two children, a boy and a girl, emerged from it. The ascetic fed them with milk. Whatever entered the stomachs of the children could be seen as though the stomach were transparent, so that they appeared skinless (nicchavi); some said the skin was so thin (línachaví) that the stomach and whatever entered it appeared as though sewn together. From this the children came to be called Licchavi, and, as they grew, were brought up by the villagers living near the hermitage. The other children disliked them, saying they were to be avoided (vajjitabbá) because of their quarrelsome disposition. When they were sixteen years old the villagers obtained land for them from the king, founded a town, and married them together. Their country came to be called Vajjí. They had sixteen pairs of twins, and their city had to be greatly enlarged - hence its name, Visálá or Vesáli.