The history of the original sacred Pippala (Aṡvattha) tree, or as it is commonly called the Bodhi-tree (Bo-tree) of Gautama Buddha at Buddha-Gayā, has already been sketched in a previous Lecture (see pp. 392-394).
Hiouen Thsang’s description of the tree, as he saw it in the seventh century, has also been given (see [p. 399]). Fā-hien, who saw it at Buddha-Gayā in the fifth century, calls it the Patra-tree. The following is an abridgement of what he says about it:—
The Bodhi-sattva advanced to the Patra-tree, placed the Kuṡa grass at the foot of it, and sat down with his face to the east. Then King Māra sent three beautiful damsels to tempt him. The Bodhi-sattva put his toes down to the ground, and the young maidens were changed into old grandmothers. Buddha, after attaining perfect wisdom, contemplated the tree for seven days (Legge, p. 88).
Fā-hien also saw the offspring of the original Bodhi-tree growing in Ceylon (Legge, p. 103).
It is recorded that soon after Mahinda, son of Aṡoka, arrived in Ceylon (about 250 B.C.) for the purpose of propagating Buddhism, his sister, who had become a Buddhist Nun, also arrived there, and brought with her from King Aṡoka a branch of the sacred Bodhi-tree of Buddha-Gayā. This was planted at Anurādha-pura, and the zealous Buddhists of Ceylon fully believe that the identical tree exists there still.
An interesting account of the state of this tree or its descendant, about thirty years ago, is given in Sir Emerson Tennant’s ‘Ceylon’ (vol. ii. p. 613). I here give an abridged extract:—
The Bo-tree of Anurādha-pura is in all probability the oldest historical tree in the world. Its conservancy has been an object of solicitude to successive dynasties, and the story of its vicissitudes has been preserved in a series of continuous chronicles.
It would almost seem to verify the prophecy pronounced when it was planted, that it would flourish and be green for ever.
The degree of sanctity with which this extraordinary tree has been invested by Buddhists, may be compared to the feeling of veneration with which Christians regard the attested wood of the Cross.
The other Bo-trees which are found in the vicinity of every temple in Ceylon are said to be all derived from the parent-tree at Anurādha-pura, but they have been propagated by seeds; the priesthood adhering in this respect to the precedent recorded in the Mahā-vaṉṡa (when Mahinda himself, taking up a fruit as it fell, gave it to the king to plant), and objecting religiously to lop it with any weapon.
In the fifth century Fā-hien found the Bo-tree at Anurādha-pura in vigorous health, and its guardians displaying towards it the same vigilant tenderness which they exhibit at the present day.
The author of the Mahā-vaṉṡa, who wrote between the years 459 and 478 of our era, after relating the ceremonial which had been observed nearly eight hundred years before, at the planting of the venerated tree by Mahinda, concludes by saying:—‘Thus this monarch of the forest, endowed with miraculous powers, has stood for ages in Laṅkā, promoting the spiritual welfare of its inhabitants and the propagation of true religion.’
When Buddhism became thoroughly mixed up with Hindūism the Kalpa-tree or divine tree of Indra’s paradise was often introduced. It is supposed to have its terrestrial counterpart in some sacred spots on earth, and there to grant all desires, the worshipper having merely to stretch out his hand and take the gifts suspended from its branches[272]. In one sculpture it is represented pouring out coins on the ground. This kind of wishing-tree is believed to present, among other things, any food that its worshippers may ask for, and to present it ready-cooked, if cooking is needed.
The miraculous tree which developed out of the Buddha’s tooth-cleaning twig, when thrown by him on the ground, has been already described (see [p. 419], and compare ‘Brāhmanism and Hindūism,’ p. 337).