ion of the Pali
Pitakas is the one which received its imprimatur.

Tissa is represented as having sent two further missions to India. The
first went in quest of relics and made its way not only to Pataliputra
but to the court of Indra, king of the gods, and the relics obtained,
of which the principal was the Buddha's alms-bowl,[31] were deposited
in Anuradhapura. The king then built the Thuparama dagoba over them
and there is no reason to doubt that the building which now bears
this name is genuine. The story may therefore be true to the extent
that relics were brought from India at this early period.

The second mission was despatched to bring a branch of the tree[32]
under which the Buddha had sat when he obtained enlightenment. This
narrative[33] is perhaps based on a more solid substratum of fact. The
chronicles connect the event with the desire of the Princess Anula to
become a nun. Women could receive ordination only from ordained nuns
and as these were not to be found on the island it was decided to ask
Asoka to send a branch of the sacred tree and also Mahinda's sister
Sanghamitta, a religieuse of eminence. The mission was successful. A
branch from the Bo-tree was detached, conveyed by Asoka to the coast
with much ceremony and received in Ceylon by Tissa with equal respect.
The princess accompanied it. The Bo-tree was planted in the Meghavana
garden. It may still be seen and attracts pilgrims not only from
Ceylon but from Burma and Siam. Unlike the buildings of Anuradhapura
it has never been entirely neglected and it is clear that it has been
venerated as the Bo-tree from an early period of Sinhalese history.
Botanists consider its long life, though remarkable, not impossible
since trees of this species throw up fresh shoots from the roots near
the parent stem. The sculptures at Sanchi represent a branch of a
sacred tree being carried in procession, though no inscription attests
its destination, and Fa-Hsien says that he saw the tree.[34] The
author of the first part of the Mahavamsa clearly regards it as
already ancient, and throughout the history of Ceylon there are
references to the construction of railings and terraces to protect it.

Devanampiya Tissa probably died in 207 B.C. In 177 the kingdom passed
into the hands of Tamil monarchs who were not Buddhists, although the
chroniclers praise their justice and the respect which they showed to
the Church. The most important of them, Elara, reigned for
fort