善見律毘婆沙

For the people, the venerable elders expounded the Discourse on the Beginningless Realm. On another day, the venerable elders expounded the Discourse on the Mass of Fire. In this manner, successively, until seven days had passed, eight thousand five hundred people attained the fruits of the path. From this park, the Buddha’s Dharma was propagated with radiant splendor, and so it was named the Park of Radiance (Jotivana).

After those seven days, having gone to the royal palace and finished expounding the Discourse on Non-Negligence (Mahàappamàdasutta), the elders proceeded to Mount Chi-đế-da (Cetiyagiri).

At that time, the king conferred with his ministers: “These bhikkhus have instructed us and established us firmly in the Buddha’s Dharma. Have those venerable elders already departed?”

The officials replied: “The Sangha came of their own accord and departed of their own accord, so they did not report to Your Majesty.”

The king and his two consorts rode in precious carriages, followed with great commotion by tens of thousands of carriages and horses, pursuing the Sangha to Mount Chi-đế-da. Upon arriving, the king left the procession of carriages and horses behind and personally approached the elders. Seeing that the king was exhausted and panting for breath, Ma-Hê-Ðà asked: “Great King, why are you breathing so heavily from weariness?”

The king replied: “The venerable elders have instructed us and established us firmly in the teaching. I hastened here because I wished to know when you would set forth.”

They replied: “We are not departing, for we wish to undertake the three-month rains retreat.”

The king asked: “What is the three-month rains retreat?”

They replied: “According to the Dharma of ascetics, one undertakes a three-month rains retreat. Great King, you should know that we have no dwelling place, while the day for entering the rains retreat is drawing near.”

At that time, among the fifty-five brothers standing beside the king, a minister named A-Lật-Trừu (Arittha) said: “Great King, we wish to go forth under the elders.”

The king replied: “Excellent! I permit you to go forth.”

Having received permission, these men approached the Venerable Ma-Hê-Ðà and were admitted into the ascetic life. Before their shorn hair had all fallen to the ground, they attained arhatship.

After ordering the construction of sixty-eight rock dwellings (lena) directly before the main cave (kantakacetiyangana), the king returned to the capital.

The Venerable Ma-Hê-Ðà further instructed the king’s ten brothers, establishing them firmly in faith in the Buddha’s Dharma. The bhikkhus spent the three-month rains retreat in the rock dwellings on Mount Chi-đế-da. At that time, another sixty attained arhatship (Sampadvàsatthi-62).

After the three-month rains retreat, on the fifteenth day of the ninth month (7, 8?), when the invitation ceremony was completed, the bhikkhus said to the king: “The rains retreat has ended. Great King, we have been here far from our teacher for a long time (Ciradittho no mahàràja sama-sambuddho), and now wish to return to the land of Diêm-phù-lỵ to visit our preceptor.”

The king replied: “I offer the four kinds of requisites to the Dharma teachers. Moreover, there are others who, through the Dharma teachers, have undertaken the Three Refuges and the five precepts. Why, then, are you venerable ones now sorrowful?”

They replied: “Formerly, we lived under the care of our teacher, making offerings and paying homage day and night. Now there is no teacher here, and therefore we are sorrowful.”

The king said: “Previously, the venerable elders said that the Buddha had entered nirvana, yet now you say that you have a teacher.”

The elders replied: “Although the Buddha has entered nirvana, his bodily relics (sarìradhàtuyo) still remain.”

The king said: “I understand that the venerable elders wish me to build a stupa. If so, please choose a perfect site.”

The king then thought: “A site can be selected, but how shall the relics be obtained?”

Ma-Hê-Ðà said: “The king should consult with the novice Tu-Ma-Na.”

Obeying the elders, the king went to see the novice Tu-Ma-Na and asked: “Venerable sir! How may I now invite the relics of the Tathagata to come here?”

Tu-Ma-Na replied: “Excellent, Great King! You need only repair the roads, sweep them clean, hang flags and banners, scatter flowers, burn incense, and adorn everything magnificently. The king and all his relatives should undertake the eight precepts, bring every kind of music, and have the royal elephant adorned with strings of jewels and sheltered beneath a white parasol. Then proceed to the Ma-ha-na-già Grove (Màhànàgavanùyyàna), and you will obtain the relics of the Tathagata.”

The king praised him, saying: “Excellent!” and acted according to his instructions.

The elders went together to Mount Chi-đế-da. Upon arriving, Ma-Hê-Ðà told the novice: “Excellent! Tu-Ma-Na, go to the land of Diêm-phù-lỵ and meet King A-Dục, your grandfather.

Convey my message to him, saying: ‘Your Majesty’s close friend, King Thiên-Ái Ðế-Tu of the kingdom of Sư-tử, has placed his faith in the Buddha’s Dharma and now wishes to build a stupa. Your Majesty possesses relics; please bestow some at this time.’ After obtaining the relics, ascend to the Heaven of the Thirty-Three and say to Śakra, king of the devas (Sakka devarajànam): ‘You possess two relics (Dve dhàtuyo). One is the right tooth (dakkhinadàtha), which shall remain for Śakra to venerate; the other is the right shoulder bone (dakkhinakkhaka), which you should give me to bring back.’ Also ask Śakra: ‘Previously, you said that you would accompany and protect us on our journey to the kingdom of Sư-tử.

Why do you now remain at ease and not go?’”

Tu-Ma-Na replied: “Excellent!”

Having received the command, Tu-Ma-Na donned his robe, took up his alms bowl, flew into the sky, and in an instant descended before the gate of the city of Ba-thát-lỵ-phất in the land of Diêm-phù-lỵ. Entering to see the king, he said: “The Great King Ma-Hê-Ðà has sent me here...”

After hearing the matter recounted, the king was greatly delighted. He took the novice’s bowl, wiped it clean with fragrant oil, then opened a chest made of the seven treasures, took out relics that were white and luminous like precious jewels, filled the bowl with them, and handed it to the novice.

Having received the bowl of relics, the novice went to Śakra’s celestial palace.

Seeing the novice, Śakra asked: “Venerable Tu-Ma-Na! What matter brings you here?”

He replied: “Previously, the Heavenly King encouraged the elders to go to the kingdom of Sư-tử, yet to this day the Heavenly King has still not gone there.”

Śakra replied: “What would I go there to do?”

The novice asked: “Śakra! You possess two relics. One is the right tooth, which shall remain here; the other is the right shoulder bone, which you should give me for veneration.”

After praising him, saying, “Excellent! Excellent!” Śakra took a key and opened the stupa of the seven treasures (manithùpa), which was one yojana in both height and breadth, took out the relic, and handed it to Tu-Ma-Na...

Having received the relic, Tu-Ma-Na descended upon Mount Chi-đế-da. The elders named Ma-Hê-Ðà, Uất-Ðịa-Du, Uất-Ðế-Du, Bạt-Ðà-Sa, Tham-Bà-Lầu... enshrined on Mount Chi-đế-da the relics bestowed by King A-Dục, while the shoulder bone was brought to the Ma-ha-na Grove in the afternoon.

By this time, the novice’s earlier instructions to repair the roads... had all been carried out. The king mounted the elephant and, holding a white parasol over the relic, proceeded to Mount Chi-đế-da. The king thought: “If this is truly a relic of the Tathagata, may the elephant kneel of its own accord, may the white parasol lower itself, and may the relic come to rest upon my head.”

Before the king had finished this thought, the elephant knelt close to the ground, the white parasol lowered itself, and the reliquary (dhàtucangotaka) came to rest directly upon the king’s head. At that very moment, his body became blissful, as though he had drunk ambrosia, and so the king asked: “Venerable sir! The relic has come to rest upon my head. What should I do now?”

The elder replied: “Place it upon the elephant’s head.”

The king then lifted the reliquary and placed it upon the elephant’s head. Bearing the relic upon its head, the elephant was filled with joy and trumpeted in veneration of the relic. Clouds gathered in the sky and poured down rain suited to each class of beings, while the earth quaked as far as the ocean’s edge. Seeing that the Buddha’s relic had reached the borderland, devas, nāgas, ghosts, and spirits rejoiced greatly and spoke this verse:

The relic of the Tathagata,

Descending from the Heaven of the Thirty-Three,

Like the radiant full moon,

Comes to instruct the borderland.

Resting securely upon the elephant’s head,

The elephant trumpets in veneration.

At that time, surrounded by the elephant, exquisite music was played as an offering to the relic. With its back toward the east, the elephant faced west and proceeded onward; upon reaching the city gate, it entered the city at once. Within the city, the people reverently made offerings.

It then left through the southern gate, circled westward toward the Stupa Monastery (Thūpārāma), and, upon reaching the chosen site (Pahecivatthu) in the monastery grounds, turned and stood facing east. In this very Stupa Monastery, relics of three Buddhas of the past had been enshrined. In ancient times, the land of Sīhaḷa was called Ojadīpa Island, the kingdom was called Abhayapura, the king was named Abhaya, and Mount Cetiya was called Devakūṭapabbata.

At that time, this Stupa Monastery was called Patiyārāma Monastery. Then the Buddha Kakusandha appeared in the world. A disciple of that Buddha named Mahādeva, together with one thousand bhikkhus, came to reside at Devakūṭa, just as Mahinda resided on Mount Cetiya.

At that time, the beings on Ojadīpa Island were afflicted by an epidemic. Surveying them with his divine eye and seeing the beings suffering in this way, the Buddha Kakusandha, together with seventy thousand bhikkhus, went to Ojadīpa Island and eradicated all the diseases. After eliminating the diseases, the Tathagata taught the Dharma to the people of the kingdom, and eighty-four thousand people attained the fruits of the Path.

Afterward, the Tathagata left his water strainer (dhamamakaraka) in that land and returned to his former country. The people built a stupa and enshrined the water strainer within it, calling it Patiya. Mahādeva scattered flowers as offerings and remained in that country together with the people.

During the time of the Buddha Koṇāgamana, this island of Sīhaḷa was called Varadīpa Island, the kingdom was called Vaddhamāna, the king was named Samiddha, and Mount Cetiya was called Golden Peak (Suvaṇṇakūṭa). At that time, the land of Varadīpa suffered a severe drought and crop failure, and all beings endured the great misery of famine. Surveying the world with his divine eye and seeing the hunger and suffering on Varadīpa Island, the Tathagata Buddha Koṇāgamana, together with one thousand bhikkhus, went to that island.

Through the Buddha’s spiritual power, rain fell and the five grains became abundant. Afterward, for the sake of the people of the kingdom, the Buddha taught the Dharma, enabling eighty-four thousand people to attain the fruits of the Path. The Buddha left behind the bhikkhu Mahāsumaṇa, together with a Sangha of one thousand members, and his waistband (kāyabandhana).

After the Tathagata and the great assembly returned to their former country, the people built a stupa and enshrined his waistband within it for veneration and offerings.

During the time of the Buddha Kassapa, the island of Sīhaḷa was called Maṇḍapipā; the kingdom was called Visāla; the king was named Jayanta; and Mount Cetiya was called Subhakūṭa. At that time, a great war broke out on Maṇḍapipā Island, causing many beings to suffer. Surveying the world with his divine eye and seeing the great suffering afflicting Maṇḍapipā Island, the Tathagata, together with twenty thousand bhikkhus, went to that island.

Through the Buddha’s power, the war was brought to an end. For the sake of the people, the Buddha taught the wondrous Dharma, and eighty-four thousand people attained the path and its fruits.... The Buddha left behind a bhikkhu named Sabbananda, together with one thousand bhikkhus, and his bathing robe (Udakasāṭika).

The people of the kingdom built a great stupa and enshrined the Buddha’s bathing robe within it for veneration and offerings. Those were the names of the Stupa Monastery. During the time of the three Buddhas of the past, this place was chosen on each occasion as the site for building a stupa.

But the three realms are impermanent, and now only an empty tract of land remained. Upon the foundation of the old stupa, the devas had caused many kinds of thorny plants to grow. Why?

To prevent defilement of the site.

At that time, the great elephant bearing the relic naturally proceeded directly to the foundation of the old stupa. The king and the people cut away the thorns and undergrowth, making the place as level as the palm of a hand. North of the old stupa’s foundation, at the site of the Bodhi tree (Bodhirukkhaṭṭhāna), the elephant stopped and stood facing the stupa. They wished to take down the relic, but the elephant would not permit it. The king asked Mahinda: “Venerable sir! How can it be brought down?”

He replied: “It cannot be brought down immediately. First, the king must construct a platform reaching the height of the elephant’s head; only then can it be brought down.”

At that time, everyone worked together to raise an earthen foundation. Throughout three or four days, the elephant remained motionless, still bearing the relic. After the foundation had been completed, the king again asked: “Venerable sir, what shape should the stupa have?”

Mahinda replied: “It should be shaped like a heap of rice.”

The king expressed his approval and built a small stupa directly upon the foundation, making offerings in many ways in preparation for bringing down the relic. People from throughout the country brought incense, flowers, and music and came to behold and venerate the relic.

When everyone had assembled, the relic rose from the crown of the elephant’s head into the sky to a height of seven tāla trees and manifested many transformations in five pure colors, at times pouring forth water, at times emitting fire, and at times manifesting both simultaneously, in no way different from the spiritual power displayed by the Blessed One at the foot of the Gaṇḍamba tree (Gaṇḍambamūla) while he was still in the world. This was not the spiritual power of Mahinda or of the devas. Why? While he was still in the world, the Tathagata had commanded the relic: “After I enter nirvana, go to the land of Sīhaḷa, and when you enter the Stupa Monastery, display spiritual powers.”

Because of the Tathagata’s command, the relic now manifested in this manner.

The Dharma master said that there was a verse:

The Buddhas transcend conception.

The Buddha-Dharma is likewise so.

For those who possess faithful hearts,

The fruit of merit is inconceivable.

(Evam acintiyā Buddhā, buddhadhammā acintiyā, acintiyesu pasannānam vipāko hoti acintiyo).

The Tathagata Śākyamuni came to this island of Sīhaḷa three times. The first time, after converting the yakṣas, he issued this decree: “After I enter nirvana, my relic shall abide in this place.” The second time, he converted the Dragon King and his nephew. On both of these occasions, the Tathagata came alone.

The third time, accompanied by one hundred bhikkhus, he went to Mahā Cetiya, the Stupa Monastery, the site of the Bodhi tree, and the places of Mutiyangana, Dīghavāpi, and Kalyāṇi-cetiyatthāna, east of the land of Gāna, where the Tathagata entered meditative concentration. After the Buddha entered nirvana, the relic came for the fourth and final time. Through the water poured forth by the relic’s spiritual power, the people throughout the country were no longer afflicted by hunger or thirst.

At that time, everyone saw the relic descend from the sky and settle upon the king’s head. With the relic resting upon his head, the king thought, “I have obtained a human body endowed with steadfast faith.” He then made solemn offerings and enshrined the relic within the stupa. At that moment, the earth shook in six ways.

There was then a younger brother of the king named Abhaya who, together with one thousand people, renounced the household life. Five hundred youths from the central region of the country also renounced the household life, and another five hundred youths from throughout the country did likewise. In this way, their numbers gradually increased until thirty thousand people had renounced the household life.

After the great stupa had been completed, the chief queen, the king’s younger sister, devas, nāgas, yakṣas, and gandharvas all joined together in making offerings.

After the offering ceremony, Mahinda returned to the Mahāmeghavana Monastery. Hearing Anulā report that she wished to renounce the household life, the king sorrowfully said to Mahinda: “Venerable sir! Queen Anulā wishes to renounce the household life. Please grant her ordination.”

Mahinda replied:

“Our samanas are not permitted to ordain women. I have a younger sister named Sanghamitta who is now in the land of Pataliputta; send someone there to invite her here. The Bodhi trees of the three Buddhas of past ages were all brought and planted in this land. Now the Bodhi tree of our own Teacher should likewise be planted here. Therefore, Great King, you should send an envoy to King Asoka to request the bhikkhuni Sanghamitta and invite him to send the Bodhi tree here to be planted.”

Praising and accepting this instruction, the king summoned his ministers to deliberate together. The king said to his nephew:

“Can you go to the land of Pataliputta in Jambudipa, invite Sanghamitta, and receive the Bodhi tree?”

His nephew replied:

“Yes, I shall go, but the king must first promise to permit me to renounce the household life; otherwise, I ask to remain here.”

The king replied:

“Excellent! If the bhikkhuni Sanghamitta and the Bodhi tree can be brought here, I shall permit you to renounce the household life.”

The king’s nephew first received Mahinda’s instructions and then obeyed the king’s command. Through his supernormal powers, Mahinda caused the king’s nephew, Arittha, to reach the port of Jambukolapattana in Jambudipa. From there, he sailed across the sea and reached the land of Pataliputta in a single day.

At that time, Lady Anula, together with five hundred maidens and five hundred women of the king’s palace, all undertook the Ten Precepts (dasa-silani), donned saffron robes, departed from the city, and established separate living quarters beside the city.

Upon arriving, Arittha reported to the king:

“Your Majesty’s son Mahinda commanded me to come here and say that your Majesty’s friend Devanampiya Tissa has a consort named Anula who wishes to renounce the household life, but she has no preceptor. I beseech your Majesty to grant the bhikkhuni Sanghamitta and the Bodhi tree (Mahabodhi).”

After conveying Mahinda’s command, the envoy went to the bhikkhuni and said:

“Venerable Lady! Your elder brother Mahinda sent me here, saying that Lady Anula, the consort of King Devanampiya Tissa, together with five hundred maidens and five hundred female relatives of the palace, all wish to renounce the household life. They now invite you, Venerable Lady, to become their preceptor. Please come at once.”

Upon hearing news from her brother, the bhikkhuni hastened to the king and reported:

“Great King! My elder brother has sent word that the consort of King Devanampiya and the other women wish to renounce the household life and practice the path, and they invite me to become their preceptor. They are awaiting me, so I wish to go and have come to inform your Majesty.”

The king replied:

“After your elder brother Mahinda and my grandson Sumana departed, I became like a man whose hands and feet had been severed. For a long time, I have not seen those two, and thus my heart has grieved day and night. Seeing you brought me some temporary joy, but now you too are departing. Surely I shall die. Please, do not go.”

Sanghamitta replied:

“Great King! The message from my elder brother is of great importance and cannot be disregarded. The Kshatriya lady Anula ardently wishes to renounce the household life and is awaiting me. Therefore, I must go there.”

The king said:

“If the message from your elder brother is of such importance, then you should go together with the Bodhi tree (Mahabodhim gahetva gacchami).”

Sanghamitta asked:

“Where is the Bodhi tree?”

He replied:

“It is in the aranya.”

The king had previously wished to take a cutting from the Bodhi tree, but since a knife could not be used to cut it, how could it be obtained? Uncertain what to do, he asked the minister Deva.

Deva replied:

“The venerable bhikkhus will surely know.”

After praising this counsel, the king invited the Sangha to receive a meal. After the meal, the king asked the bhikkhus:

“Can the Tathagata’s Bodhi tree be conveyed to the land of Lanka (Lankadi)?”

The Sangha appointed Moggaliputta Tissa to answer, for the venerable one clearly understood this matter.

The venerable one replied:

“The Bodhi tree can be conveyed to the land of Lanka. Why is this so? While the Tathagata was still in the world, he issued five decrees. As the Buddha was about to enter nirvana, while lying upon the jeweled couch, he decreed:

1. In the future, King Asoka will take a cutting from the Bodhi tree and convey it to the land of Lanka. He will take the southern branch of the Bodhi tree; without any need to cut it with a knife, it will naturally separate and enter a golden vessel.

2. If it is indeed My Bodhi tree, it will afterward rise from the vessel, soar into the sky, and enter the clouds.

3. After entering the clouds and remaining there for seven days, the tree will naturally descend, settle securely in the golden vessel (suvannakataha), flourish luxuriantly with abundant leaves, and bear fruit. Its leaves will be the color of pure gold, and many manifestations will occur that cannot all be described.

4. When the Bodhi tree reaches the land of Lanka, it can be planted there. When the planting begins, many manifestations of supernormal power will appear.

5. When a dona-measure of My relics (donamatta-dhatuyo) reaches the land of Lanka, My auspicious form will appear as though I were still in the world, endowed with the thirty-two marks of a Great Man and the eighty minor characteristics, radiating light more brilliant than the sun and moon.”

Upon hearing these five decrees, the king rejoiced greatly and traveled on foot from the land of Pataliputta to the Bodhi tree, bringing much pure gold with him.

A divine master craftsman of Sakka, Lord of the Devas, named Vissakamma (Vissakammadevaputta), knew the king’s intention and transformed himself into a smith who stood beside the king. The king said:

“Smith, take this gold and fashion it into a vessel.”

The smith asked:

“Great King, how large should the vessel be?”

The king replied:

“This is your craft; you should know for yourself.”

The smith said:

“Excellent! I shall make it at once.”

Receiving the gold, the smith used his supernormal power to mold by hand a golden vessel nine cubits (hattha) in circumference, about five cubits high, and eight inches thick. The vessel’s rim was rounded like the trunk of a royal elephant.

At that time, King Asoka led a great multitude with a thousand chariots and ten thousand horses, extending seven yojanas in length and three yojanas in breadth. Banners and pennants (dhajapataka) covered the sky; there were all kinds of precious treasures, flowers, incense, and jeweled garlands, while music resounded everywhere. Accompanied by the bhikkhus, they departed from the kingdom, arrived at the Bodhi tree, and encircled it.

With a thousand vassal kings surrounding him, King Asoka stood in the center to welcome the Bodhi tree. The king and all the people together gazed upon the great Bodhi tree and its southern branch. At that moment, the tree manifested its spiritual power, causing the entire tree to disappear so that only one branch, four cubits long, remained visible.

Seeing the tree’s spiritual power, the king rejoiced greatly. He offered all the lands of Jambudipa, together with royal garments, necklaces, incense, flowers, and other objects, and bowed in homage to the Bodhi tree in all eight directions. The king again paid homage and presented sovereignty over the whole of Jambudipa to the Bodhi tree.

After paying homage, the king addressed the Sangha with this solemn vow:

“If I am permitted to take a branch of the Bodhi tree and convey it to the land of Lanka, may the Bodhi tree appear again as before, together with its southern branch.”

After making a lion throne from the seven precious substances and placing the golden vessel upon it, King Asoka ascended a high platform. Taking up a brush himself, he drew a line with red arsenic powder (Suvannatulikam gahetva manosilaya lekhamkatva) and uttered this solemn vow:

“If the Bodhi tree, in response to my faithful heart, consents to journey to the land of Lanka, may the branch of the great Bodhi tree naturally fall into the golden vessel.”

When the king made this vow, the tree appeared again as before. Fragrant powder was used as soil and placed in a golden basin. The king took a brush and drew ten lines upon the curved part of the branch.

Nine lines were for roots to grow forth, and the tenth was for the branch to separate. The roots were four inches long, with many smaller roots interwoven like a net. The great branch was ten cubits long and had five boughs, each four cubits long, together with five fruits and thousands of smaller branches.

Seeing such miraculous power displayed by the Bodhi tree, the king was filled with joy, and everyone turned toward the tree and loudly proclaimed its praises. The monks chanted verses, while the subordinate kings in attendance and all the people cheered and offered praise. The earth deities, filled with wonder, cried out loudly.

The sound resounded through the sky and spread onward until it reached the Brahma realm.

At that moment, the branch naturally separated from the main trunk and fell into the golden basin, where it produced a hundred roots that penetrated to the bottom of the basin. Ten roots also pierced through the bottom, while ninety smaller roots grew all around and continued developing day and night. At the same time, the earth shook in six ways; in the sky, the devas played all kinds of music; the mountains, forests, trees, and grasses swayed violently like people dancing; the devas clapped their hands; yakshas, ghosts, and spirits laughed joyfully; the asura king blew a conch in praise (Thutịappa); the Brahma king rejoiced; thunder and lightning resounded throughout the sky; four-footed beasts roared and ran wildly about; birds cried aloud and flew in bustling flocks;

and King Asoka and the subordinate kings together played music.

These sounds resounded as far as the Brahma realm. Then the fruit of the Bodhi tree emitted rays of six colors, illuminating the entire Saha world (Cakkavàla) as far as the Brahma realm. The Bodhi tree rose into the sky and remained there for seven days.

After seven days, the great assembly could see only the radiance and could no longer see the golden basin or the tree.

Descending from the lion throne adorned with the seven precious substances, the king made offerings to the Bodhi tree for seven days. After seven days, the tree again emitted light throughout the Saha world, shining as far as the Brahma realm, and then the light returned. In the sky, all the clouds shone brilliantly and became translucent. From the sky, the trunk of the Bodhi tree, resembling a jeweled necklace and luxuriant with flowers and fruit, descended into the golden basin. Seeing that the tree had entered the basin, the king was filled with joy and once again offered the entire continent of Jambudvipa to the young Bodhi tree for seven days.

On the day of the Invitation Ceremony, the fifteenth day of the eighth month, the Bodhi tree descended into the golden basin in the afternoon. Seven days later, the tree soared into the sky, remained there for seven days, and then descended again into the golden basin. The king presented the entire continent of Jambudvipa to the Bodhi tree, enthroning it as king for seven days. On the Sangha's Uposatha day, the fifteenth day of the ninth month, the young Bodhi tree was conveyed in a single day from its place of origin to the east of the city of Pataliputra, where it came to rest beneath a sala tree and grew luxuriantly. Seeing this, the king was filled with joy. Once again, he presented the entire continent of Jambudvipa to it, bowed in homage, and enthroned the Bodhi tree as king.

After making the offerings, the king said to Sanghamitta:

“It is time to depart.”

She replied:

“Excellent, Great King!”

She was accompanied by eight classes of ghosts and spirits who escorted the Bodhi tree, eight classes of ministers, eight Brahmin families, eight householder families, eight cowherd families, eight Taraccha families, and eight Kalinga families (attha bràhmanakulàni, attha kutumbikakulàni, attha gopakakulàni, attha taracchakulàni, attha kàlingakulàni). The king ordered that eight golden vessels and eight silver vessels be brought along, carrying water with which to irrigate the Bodhi tree.

When everything had been carried out according to his command, the king and the great assembly escorted the Bodhi tree in procession along the great road. Receiving offerings day and night from devas, nagas, yakshas, gandharvas, and asuras, they reached the port of Tamalitthi (Tàmalitthi). Upon arriving, the king personally carried the Bodhi tree down into the water.

When the water reached his neck, he raised it up to Sanghamitta aboard the ship.

The king said to Arittha:

“Arittha, in this land I have three times presented the continent of Jambudvipa to the Bodhi tree and enthroned it as king. I myself bore the Bodhi tree upon my head and waded into the water until it reached my neck, so that I might place it aboard the ship. I command you: when the Bodhi tree reaches your country, report to your king that he must personally wade into the water until it reaches his neck, receive the Bodhi tree, bear it upon his head, and perform the same offering ceremonies that I have performed.”

After the king had issued this decree, the ship left the harbor. At that time, for one yojana around the ship, the sea was free from waves. The king thought, “The Buddha's Bodhi tree is departing from my country.”

As he thought this, his tears flowed and drenched his neck. The ship had already departed, but the king continued watching it. He saw many kinds of flowers emerge from the sea and follow the ship as offerings to the relic. From the sky, all kinds of flowers rained down, while the sound of music offered in homage resounded everywhere. The deities of the sea also presented many kinds of fragrant flowers as offerings to the Bodhi tree. These successive offerings extended all the way to the palace of the naga king (nàgabhavana). The naga king wished to come forth and seize the Bodhi tree. To protect it, the bhikkhuni Sanghamitta transformed herself into the king of the garudas.

Seeing the bhikkhuni's spiritual power, the naga king bowed with his head at her feet and said:

“At this time, I wish to invite the Bodhi tree and the Venerable One to my palace, so that I may make offerings to you for seven days.”

Thereupon, the Bodhi tree and the great assembly all entered the naga palace. The naga king offered his own kingship to the Bodhi tree and made offerings to it for seven days. On the first day of the tenth month, the naga king personally conveyed the Bodhi tree to the port of Jambukolapattana (Jambukolap ttana) in a single day.

King Asoka continued watching, and when the Bodhi tree could no longer be seen, he wept and returned.

At that time, following the earlier instructions of the novice Sumana, King Devanampiya ordered the roads repaired and swept clean, and banners, pennants, and offerings set up. From the northern gate of the city to the port of Jambukola, the ground was as level as the palm of a hand, awaiting the arrival of the Bodhi tree. By her spiritual power, Sanghamitta enabled the king to see from within the city that the Bodhi tree was approaching. The king went out from the city, scattered flowers of five colors everywhere, had all kinds of music played, and in a single day traveled all the way to the port of Jambukola.

Wading into the water until it reached his neck, the king thought:

“The Buddha's Bodhi tree has now arrived in our country.”

As the king was thinking this, the Bodhi tree emitted rays of six colors. Seeing this, the king was filled with joy and immediately bore the Bodhi tree upon his head. Together with the king, sixteen families of ancient nobility (Solasa jàtisampannakulàni) welcomed the Bodhi tree and brought it ashore. For three days, the king offered the entire island of Lanka to the Bodhi tree. When the three days had passed, on the fourth day, sixteen nobles well versed in affairs of state bore the Bodhi tree in procession to the kingdom of Anuradhapura. Upon its arrival, the people throughout the country rejoiced and together bowed in homage and made offerings.

On the fourteenth day of the tenth month, the Bodhi tree entered the city center through the northern gate and then departed through the southern gate. Five hundred bows (dhanu) from the southern city gate was the place where the Tathagata had once entered samadhi. Not only Buddha Sakyamuni, but the Buddhas of the past had also entered samadhi here. The Bodhi tree of Buddha Konagamana was named Mahasirisa (Mahāsirīsabodhi). The Bodhi tree of Buddha Kakusandha was the Udumbara (Udumbabodhi). The Bodhi tree of Buddha Kassapa was the Banyan (Nigrodhabodhi). In the Megha Grove, the novice Sumana ordered the grounds to be prepared and chambers arranged, designated the place where the Bodhi tree would be planted, and had a proper palace prepared for the king’s residence.

At that time, dressed in ceremonial robes bestowed by the king, sixteen nobles escorted the Bodhi tree and planted it directly before the gate of the royal palace. As soon as it was set down, the tree rose eighty cubits into the sky and emitted six-colored rays of light, brilliantly illuminating the entire land of Lanka and reaching as far as the Brahma realm. Seeing such miraculous manifestations of the Bodhi tree, everyone rejoiced greatly. Ten thousand people brought forth the resolve to recollect the Buddha, successively attained the fruit of arhatship, and together went forth into monastic life.

As long as the sunlight had not faded, the tree remained in the sky. After sunset, the Bodhi tree, like the Rohini constellation (Rohininakkhatta), descended from the sky to the earth. The earth then shook violently.

Mahinda, Sanghamitta, the king, and the people all gathered around the Bodhi tree. Seeing a ripe fruit on the northern branch about to separate from the tree, they took it and presented it to Mahinda. Mahinda removed the seed and gave it to the king to plant. Receiving the seed, the king placed it in a golden vessel filled with fertile soil and covered it with fragrant powder. In an instant, eight saplings sprouted from the seed, each four cubits tall. Seeing this, the king marveled and offered praise. He held a white parasol above them, paid homage, and honored the young Bodhi tree as king.

The king planted one sapling at the port of Jambukola, one in the Brahmin village of Tavakka (Tavakkabrāhmaṇa), one at the Thu-tiêu Gate, one in the Stupa Grove, one at the Issaranimmā Monastery (Issaranimmā Vihāra), one in the center of Mount Cetiya (Cetiyapabbata), one in the district of Rohana (Rohanajanapada), and one in the village of Kataragama (Kātaragāma). The four remaining fruits on the tree ripened and fell in succession, producing thirty-two saplings, all of which were planted throughout the area extending one yojana around the Stupa Grove. Thus, Bodhi trees were planted throughout the entire land of Lanka. Owing to the Bodhi tree, the whole country remained peaceful and free from calamity.

At that time, Lady Anula and one thousand women went to Sanghamitta, who admitted them into the order as bhikkhunis. After receiving ordination, they successively attained the fruit of arhatship. The king’s nephew A-Phiêu-Xoa and five hundred others also went forth and afterward successively attained the fruit of arhatship.

One day, the king and Mahinda went to pay homage to the Bodhi tree and arrived at the site of the Copper Palace (Lohapāsādatthāna). The people offered flowers to the king, and the king presented the flowers to the Dharma master Mahinda. After receiving them, the Dharma master offered them at the Copper Palace. When the flowers fell to the ground, the earth shook. Seeing the earth tremble, the king asked:

“Venerable sir, why has this earth suddenly shaken?”

He replied:

“Great King, in the future the Sangha will recite the monastic precepts in this palace. Therefore, the earth has manifested this auspicious sign.”

They continued onward to the mango grove, where a citizen presented the king with a fragrant and delicious mango. The king offered it to Mahinda. After eating it, Mahinda gave the seed to the king and told him to plant it. The king immediately planted it and poured water upon the soil. The earth shook again. The king asked:

“Why has the earth shaken?”

The venerable one replied:

“In the future, the Sangha will assemble here. Therefore, the earth has manifested this auspicious sign (pubbanimitta).”

After scattering flowers throughout the eight directions as an offering, the king continued to the site of the Great Stupa (Mahācetiyatthāna). Someone presented the king with campaka flowers (Campakapuppha). The king offered the flowers and paid homage at Mahinda’s place. As soon as the homage was completed, the earth shook again. The king asked:

“Why has the earth shaken?”

He replied:

“In the future, a stupa enshrining the Tathagata will be built at this place. Therefore, the earth has manifested this auspicious sign.”

The king said:

“I shall build the stupa.”

Mahinda replied:

“You need not build it, for you have many duties to perform. In the future, your grandson Dutthagamani Abhaya (Duṭṭhagāmini Abhaya) will build the great stupa.”

The king asked:

“Venerable sir, will I share in the merit of the stupa built by my descendant?”

He replied:

“No.”

The king then created the conditions for sharing in the merit by erecting a stone pillar twelve zhang high and inscribing upon it: “In the future, my grandson named Dutthagamani Abhaya will build a great stupa here.”

The king again asked:

“Has the Buddha’s Dharma now taken firm root in the land of Lanka?”

Mahinda replied:

“Not yet.”

The king asked:

“When will it do so?”

He replied:

“When inhabitants of Lanka whose parents are both natives of Lanka, without admixture with people of other lands, go forth into monastic life, and after going forth preserve the Dharma treasury and the Vinaya treasury—from that time onward, the Buddha’s Dharma will have taken firm root in the land of Lanka.”

When the king asked for further clarification, the venerable one replied:

“Your nephew A-Nổ-Xoa has gone forth as a bhikkhu. He is extremely diligent and courageous in the Buddha’s Dharma.”

The king asked again:

“What must I do now?”

He replied:

“You should construct an assembly hall (Maṇḍapa) for the Sangha.”

The king replied:

“Excellent!”

At that time, the king had a minister named Meghavannabhaya (Meghavaṇṇābhaya). At his residence, the assembly hall was erected in the likeness of King Ajatasattu’s palace. Through the majestic virtue of the king, the building was completed, with various kinds of music naturally arranged throughout their respective places (sakasakasippe payojetvā).

The king thought: “I shall go and see the Buddha’s Dharma take root firmly in this land.”

One hundred thousand attendants accompanied the king to the Stupa Grove.

The Samantapasadika Vinaya Commentary

– Fascicle Three -