Chapter 4 - Country of Fo-li-shi (Vrijji)

This kingdom is about 4000 li in circuit. From east to west it is broad, and narrow from north to south. The soil is rich and fertile; fruits and flowers are abundant. The climate is rather cold; the men are quick and hasty in disposition. Most of the people are heretics; a few believe in the law of Buddha. There are about ten saṅghārāmas; the disciples (priests) are less than 1000. They study assiduously both the Great and Little Vehicles. There are several tens of Deva temples, with a great number of unbelievers. The capital of the country is called Chen-shu-na.^[1] It is mostly in ruins. In the old royal precinct (citadel or inner city) there are yet some 3000 houses; it may be called either a village or a town.

To the north-east of the great river is a saṅghārāma. The priests are few, but they are studious and of a pure and dignified character.

From this going west along the side of the river, we find a stūpa about 30 feet high. To the south of it is a stretch of deep water. The great merciful Lord of the World converted here some fishermen. In days long past, when Buddha was living, there were 500 fishermen who joined in partnership to fish for and catch the finny tribes, whereupon they entangled in the river stream a great fish with eighteen heads; each head had two eyes. The fishermen desired to kill it, but Tathāgata being then in the country of Vaiśālī, with his divine sight saw what was going on, and raising within him a compassionate heart, he used this opportunity as a means for converting and directing (men). Accordingly, in order to open their minds, he said to the great congregation, "In the Vṛjji country there is a great fish; I wish to guide it (into the right way), in order to enlighten the fishermen; you therefore should embrace this opportunity."

On this the great congregation surrounding him, by their spiritual power passed through the air and came to the river-side. He sat down as usual, and forthwith addressed the fishermen: "Kill not that fish. By my spiritual power I will open the way for the exercise of expedients, and cause this great fish to know its former kind of life; and in order to this I will cause it to speak in human language and truly to exhibit human affections (feelings)." Then Tathāgata, knowing it beforehand, asked (the fish), "In your former existence, what crime did you commit that in the circle of migration you have been born in this evil way and with this hideous body?" The fish said, "Formerly, by the merit I had gained, I was born in a noble family as the Brāhmaṇ Kapitha (Kie-pi-tha). Relying on this family origin, I insulted other persons; relying on my extensive knowledge, I despised all books and rules, and with a supercilious heart I reviled the Buddhas with opprobrious words, and ridiculed the priests by comparing them to every kind of brute beast, as the ass, or the mule, or the elephant, or the horse, and every unsightly form. In return for all this I received this monstrous body of mine. Thanks, however, to some virtuous remnants during former lives, I am born during the time of a Buddha's appearance in the world, and permitted to see his sacred form, and myself to receive his sacred instruction and to confess and repent of my former misdeeds."

On this Tathāgata, according to the circumstance, instructed and converted him by wisely opening his understanding. The fish having received the law, expired, and by the power of this merit was born in heaven. On this he considered his body, and reflected by what circumstances he was thus born. So, knowing his former life and recollecting the circumstances of his conversion, he was moved with gratitude to Buddha, and, with all the Devas, with bended form he bowed before him and worshipped, and then having circumambulated him, he withdrew, and, standing apart, offered precious flowers and unguents in religious service. The Lord of the World having directed the fishermen to consider this, and on their account preached the law, they were all forthwith enlightened and offered him profound respect. Repenting of their faults, they destroyed their nets, burnt their boats, and having taken refuge in the law, they assumed the religious habit, and by means of the excellent doctrine they heard came out of the reach of worldly influences and obtained the holy fruit (of Arhats).

Going north-east from this spot about 100 li, we come to an old city, on the west of which is a stūpa built by Aśoka-rāja, in height about 100 feet. Here Buddha, when living in the world, preached the law for six months and converted the Devas. Going north 140 or 150 paces is a little stūpa; here Buddha, for the sake of the Bhikṣus, established some rules of discipline. West of this not far is a stūpa containing hair and nail relics. Tathāgata formerly residing in this place, men from all the neighbouring towns and villages flocked together and burnt incense, and scattered flowers, and lighted lamps and torches in his honour.

Going north-west from this 1400 or 1500 li, crossing some mountains and entering a valley, we come to the country of Ni-po-lo (Nepāla).

Footnotes and references:

[1]:

Julien restores this to Chañśuṇa. V. de St. Martin connects the name with Janaka and Janakapura, the capital of Mithila (Mémoire, p. 368). Compare Cunningham, Anc. Geog., p. 445. The interesting account the last writer gives of the old mounds or stūpas (arranged as a cross) at the old town of Navandgarh in this territory (p. 449 op. cit.), and the respect which the Vajjians observed towards them, reminds us of the record of Herodotos respecting the veneration of the Skythians for the tombs (mounds) of their ancestors (Melpomene, 133).