Buddhist Ceremonies and Rituals of Sri Lanka

tree and that of other trees. To the Buddhists, the Bodhi-tree became a sacred object
belonging to the páribhogika group of the threefold division of sacred monuments, 7 while
the ordinary veneration of trees, which also exists side-by-side with the former in Sri
Lanka, is based on the belief already mentioned, i.e. that there are spirits inhabiting
these trees and that they can help people in exchange for offerings. The Buddhists also
have come to believe that powerful Buddhist deities inhabit even the Bodhi-trees that
receive worship in the purely Buddhist sense. Hence it becomes clear that the reverence
shown to a tree is not addressed to the tree itself. However, it also has to be noted that
the Bodhi-tree received veneration in India even before it assumed this Buddhist
significance; 8 this practice must have been based on the general principle of tree
worship mentioned above.
Once the tree assumed Buddhist significance its sanctity became particularized, while
the deities inhabiting it also became associated with Buddhism in some form. At the
same time, the tree became a symbol representing the Buddha as well. This symbolism
was confirmed by the Buddha himself when he recommended the planting of the
Ánanda Bodhi-tree at Jetavana for worship and offerings during his absence (see
Jaiv,228f.). Further, the place where the Buddha attained Enlightenment is mentioned by
the Buddha as one of the four places of pilgrimage that should cause serene joy in the
minds of the faithful (Dii,140). As Ánanda Coomaraswamy points out, every Buddhist
temple and monastery in India once had its Bodhi-tree and flower altar as is now the
case in Sri Lanka. 9
King Devánampiya Tissa, the first Buddhist king of Sri Lanka, is said to have bestowed
the whole country upon the Bodhi-tree and held a magnificent festival after planting it
with great ceremony. The entire country was decorated for the occasion. The Mahávaísa
refers to similar ceremonies held by his successors as well. It is said that the rulers of Sri
Lanka performed ceremonies in the tree’s honour in every twelfth year of their reign
(Mhv xxxviii,57).
King Dutugemunu (2 nd century B.C.) performed such a ceremony at a cost of 100,000
pieces of money (Mhv xxviii,1). King Bhátika Abhaya (1 st century AC.) held a ceremony
of watering the sacred tree, which seems to have been one of many such special pújás.
Other kings too, according to the Mahávaísa, expressed their devotion to the Bodhi-tree
in various ways (see e.g. Mhv xxxv,30; xxxvI 25, 52, 126).
It is recorded that forty Bodhi-saplings that grew from the seeds of the original Bodhitree
at Anuradhapura were planted at various places in the island during the time of
Devánampiya Tissa himself. The local Buddhists saw to it that every monastery in the
island had its own Bodhi-tree, and today the tree has become a familiar sight, all
derived, most probably, from the original tree at Anuradhapura through seeds.
However, it may be added here that the notion that all the Bodhi-trees in the island are
derived from the original tree is only an assumption. The existence of the tree prior to its
introduction by the Therì Sanghamittá cannot be proved or disproved.
The ceremony of worshipping this sacred tree, first begun by King Devánampiya Tissa
and followed by his successors with unflagging interest, has continued up to the present
day. The ceremony is still as popular and meaningful as at the beginning. It is natural
that this should be so, for the veneration of the tree fulfils the emotional and devotional
needs of the pious heart in the same way as does the veneration of the Buddha-image
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