Bodhirukka *
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* Bodhirukka
The generic name given to the tree under which a Buddha attains Enlightenment
(D.A.ii.416). The tree is different in the case of each Buddha. Thus,
* for Gotama and also for Kondañña it was an asvattha;
* for Dipankara a sirisa;
* for Mangala, Sumana, Revata and Sobhita a naga;
* for Anomadassi an ajjuna;
* for Paduma and Narada a mahasona;
* for Padumuttara a salala;
* for Sumedha a nimba;
* for Sujata a bamboo;
* for Piyadassi a kakudha;
* for Atthadassi a campaka;
* for Dhammadassi a bimbajala;
* for Siddhattha a kanikara;
* for Tissa an asana;
* for Phussa an Amanda;
* for Vipassi a patali;
* for Sikhi a pundarika;
* for Vessabhu a sala;
* for Kakusandha a sirisa;
* for Konagamma an udumbara;
* for Kassapa a banyan (see passim; the details differ some what at
BuA.247).
The site of the Bodhi tree is the same for all Buddhas (BuA.247), and it forms
the navel of the earth (J.iv.233) (puthuvinabhi). No other place can support
the weight of the Buddha's attainment. J. iv.229.
Bodhi Tree at Bodhgaya, India.
When no Bodhi tree grows, the Bodhimanda (ground round the Bodhi-tree), for a
distance of one royal karisa, is devoid of all plants, even of any blade of
grass, and is quite smooth, spread with sand like a silver plate, while all
around it are grass, creepers and trees. None can travel in the air
immediately above it, not even Sakka (J.iv.232f).
When the world is destroyed at the end of a kappa, the Bodhimanda is the last
spot to disappear; when the world emerges into existence again, it is the first
to appear. A lotus springs there bringing it into view and if during the kappa
thus begun a Buddha will be born, the lotus puts forth flowers, according to
the number of Buddhas (DA.ii.412).
In the case of Gotama Buddha, his Bodhi tree sprang up on the day he was born
(DA.ii.425; BuA.248). After his Enlightenment, he spent a whole week in front
of it, standing with unblinking eyes, gazing at it with gratitude. A shrine
was later erected on the spot where he so stood, and was called the
Animisalocana cetiya (q.v.). The spot was used as a shrine even in the
lifetime of the Buddha, the only shrine that could be so used. While the
Buddha was yet alive, in order that people might make their offerings in the
name of the Buddha when he was away on pilgrimage, he sanctioned the planting
of a seed from the Bodhi tree in Gaya in front of the gateway of Jetavana. For
this purpose Moggallana took a fruit from a tree at Gaya as it dropped from
its stalk, before it reached the ground. It was planted in a golden jar by
Anathapindika with great pomp and ceremony. A sapling immediately sprouted
forth, fifty cubits high, and in order to consecrate
it the Buddha spent one night under it, wrapt in meditation. This tree,
because it was planted under the direction of Ananda, came to be known as the
Ananda Bodhi (J.iv.228ff).
According to the Ceylon Chronicles (e.g., Mhv.xv), branches from the Bodhi
trees of all the Buddhas born during this kappa were planted in Ceylon on the
spot where the sacred Bodhi tree stands today in Anuradhapura. The branch of
Kakusandha's tree was brought by a nun called Rucananda, Konagamana's by
Kantakananda (or Kanakadatta), and Kassapa's by Sudhamma. Asoka was most
diligent in paying homage to the Bodhi tree, and held a festival every year in
its honour in the month of Kattika (Mhv.Xvii.17). His queen, Tissarakkha was
jealous of the Tree, and three years after she became queen (i.e., in the
nineteenth year of Asoka's reign), she caused the tree to be killed by means
of mandu thorns (Mhv.Xx.4f). The tree, however, grew again, and a great
monastery was attached to the Bodhimanda. Among those present at the
foundation of the Maha Thupa are mentioned thirty thousand monks, from this
Vihara, led by Cittagutta (Mhv.Xxix.41).
Kittisirimegha of Ceylon, contemporary of Samudragupta, erected with the
permission of Samudragupta, a Sangharama near the Mahabodhi-vihara, chiefly for
the use of the Singhalese monks who went to worship the Bodhi tree. The
circumstances in connection with the Sangharama are given by Hiouen Thsang
(Beal., op. cit., 133ff) who gives a description of it as seen by himself. It
was probably here that Buddhaghosa met the Elder Revata who persuaded him to
come to Ceylon.
In the twelfth year of Asoka's reign the right branch of the Bodhi tree was
brought by Sanghamitta to Anuradhapura and placed by Devanampiyatissa in the
Mahameghavana. The Buddha, on his death bed, had resolved five things, one
being that the branch which should be taken to Ceylon should detach itself
(Mhv.Xvii.46f). From Gaya, the branch was taken to Pataliputta, thence to
Tamalitti, where it was placed in a ship and taken to Jambukola, across the
sea; finally it arrived at Anuradhapura, staying on the way at Tivakka. Those
who assisted the king at the ceremony of the planting of the Tree were the
nobles of Kajaragama and of Candanagama and of Tivakka. From the seeds of a
fruit which grew on the tree sprang eight saplings, which were planted
respectively
Sri Mahabodhi Tree at AnuradhaPura Sri Lanka!
A sapling of the original Bodhi tree in Bodhgaya India,
brought & planted 3rd century BC by Sanghamitta
* at Jambukola,
* in the village of Tivakka,
* at Thuparama,
* at Issaramanarama,
* in the court of the Pathamacetiya,
* in Cetiyagiri,
* in Kajaragama and
* in Candanagama (Mhv.Xix.60ff.; for details in connection with the
bringing of the Bodhitree, see Mbv.144 ff).
Thirty-two other saplings, from four other fruits, were planted here and there
at a distance of one yojana. Ceremonies were instituted in honour of the Tree,
the supervision of which was given over to Bodhaharakula, at the head of which
were the eight ministers of Asoka who, led by Bodhigutta and Sumitta (see
Mbv.165f., for the names of the others), were sent as escorts of the Tree.
Revenues were provided for these celebrations.
Later, King Dhatusena built a Bodhighara or roof over the Tree (Cv.xxxviii.431)
while Silakala made daily offerings at the shrine (see Cv.Trs.i.32, n. 6;
Cv.xli.29), and Kittisirimegha had the Bodhighara covered with tin plates
(Cv.xli.65). Mahanaga had the roof of the Bodhighara gilded, built a trench
round the courtyard and set up Buddha images in the image house (Cv.xli.94).
Aggabodhi I. erected a stone terrace round the Tree and placed, at the bottom
of it, an oil pit to receive the oil for illuminations on festival days
(Cv.xlii.19). Aggabodhi II. had a well dug for the use of pilgrims
(Cv.xlii.66), and Moggallana III. held a great celebration in the Tree's
honour (Cv.xliv.45).
Aggabodhi VII found the Bodhighara in ruins and had it rebuilt (Cv.xlviii.70);
Mahinda II instituted a regular offering in its honour (Cv.xlviii.124), and
Udaya III gave a village near Anuradhapura to the service of the Bodhi tree.
Cv.liii.10.
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Updated: 14 September 2011
http://What-Buddha-Said.net/library/DPPN/b/bodhirukka.htm
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