Therī Saṅghamittā: Pioneer of Women's Ordination and Buddhist Transmission to Sri Lanka
Summary
Here is an academic article on Therī Saṅghamittā that builds upon the foundation you provided while expanding it into a comprehensive scholarly treatment. The article examines her pivotal role in establishing the Bhikkhunī Saṅgha in Sri Lanka and bringing the sacred Bodhi tree.
The piece explores several key dimensions:
- Her historical context within Emperor Aśoka's Buddhist transformation
- The institutional necessity of establishing women's ordination for complete Buddhist transmission
- The symbolic and practical significance of the Bodhi tree sapling
- Her lasting impact on women's spiritual participation in Sri Lankan Buddhism
- Contemporary scholarly perspectives on her contributions
Introduction
The transmission of Buddhism from India to Sri Lanka in the third century BCE represents one of the most significant moments in the global spread of the Buddha's teachings. While the missionary activities of Mahinda Thera, son of Emperor Aśoka, are well documented in establishing the Bhikkhu Saṅgha in Sri Lanka, the equally transformative contributions of his sister, Therī Saṅghamittā, deserve particular scholarly attention. As the daughter of the great Mauryan emperor and a fully ordained Buddhist nun, Saṅghamittā played an indispensable role in establishing the Bhikkhunī Saṅgha in Sri Lanka and facilitating the complete institutional framework necessary for Buddhism to flourish on the island.¹ Her mission to Lanka not only enabled Sri Lankan women to receive full ordination but also brought the sacred Bodhi tree sapling, creating lasting symbols of Buddhist authenticity that continue to shape Sri Lankan religious identity today.
Historical Context and Family Background
Therī Saṅghamittā emerged from the remarkable religious and political transformation that characterized the Mauryan Empire under Emperor Aśoka (c. 268-232 BCE). Following his dramatic conversion to Buddhism after the Kalinga War, Aśoka became Buddhism's most powerful patron, establishing it as a major force throughout his vast empire.² The emperor's personal commitment to the Dhamma extended to his immediate family, with both his son Mahinda and daughter Saṅghamittā choosing monastic life over royal privilege.
The Mahāvaṃsa and Dīpavaṃsa, Sri Lanka's primary historical chronicles, provide detailed accounts of Saṅghamittā's background and spiritual development.³ According to these sources, she was ordained as a bhikkhunī and became highly accomplished in both learning and spiritual attainment before undertaking her historic mission to Sri Lanka. Her decision to embrace monastic life, despite her royal status, reflected the profound impact of Buddhist teachings on the Mauryan court and demonstrated the religion's appeal across social hierarchies.
The Establishment of the Bhikkhunī Saṅgha in Sri Lanka
Perhaps Saṅghamittā's most enduring contribution to Buddhist history was her role in establishing the Bhikkhunī Saṅgha in Sri Lanka. When Mahinda Thera arrived in Lanka during the reign of King Devānampiya Tissa (c. 250-210 BCE), he successfully established the Bhikkhu Saṅgha and converted the royal court to Buddhism.⁴ However, the complete institutional framework of Buddhism required the presence of both male and female monastic communities. According to Vinaya regulations, the ordination of bhikkhunīs required the participation of already-ordained nuns, creating a practical obstacle for establishing women's ordination in new Buddhist territories.⁵
Queen Anulā and the women of the royal court expressed their desire to receive full ordination, but this could only be accomplished through the arrival of qualified bhikkhunīs from India.⁶ Responding to formal requests from the Sri Lankan court, Emperor Aśoka dispatched Saṅghamittā along with a group of accomplished bhikkhunīs to fulfill this crucial religious need. The Mahāvaṃsa describes how Saṅghamittā, accompanied by eleven other bhikkhunīs, undertook the sea voyage to Lanka, carrying not only the authority to ordain women but also bringing the sacred Bodhi tree sapling.⁷
Upon her arrival in Anurādhapura, Saṅghamittā conducted the ordination ceremonies that established the formal Bhikkhunī Saṅgha in Sri Lanka. Queen Anulā became the first Sri Lankan woman to receive full ordination, followed by many other women from various social backgrounds.⁸ This establishment was not merely ceremonial but created a sustainable institutional framework that would allow the Bhikkhunī Saṅgha to continue through proper succession of ordinations.
The Sacred Bodhi Tree: Symbol of Authenticity and Continuity
Alongside her mission to establish women's ordination, Saṅghamittā brought one of Buddhism's most sacred symbols to Sri Lanka: a sapling from the original Bodhi tree under which the Buddha attained enlightenment. The Mahāvaṃsa provides detailed accounts of how this sapling was carefully selected from the great Bodhi tree at Bodhgayā and transported to Sri Lanka under divine and royal protection.⁹
The planting of the Bodhi tree sapling in Anurādhapura carried profound religious and political significance. For the newly Buddhist kingdom of Sri Lanka, possession of a direct descendant of the Buddha's enlightenment tree provided tangible connection to the historical Buddha and legitimized the island's emerging identity as a Buddhist nation.¹⁰ The tree served as a focal point for devotional practice and became integral to Sri Lankan Buddhist ritual and cultural identity.
Remarkably, this tree continues to thrive in Anurādhapura more than two millennia later, making it one of the oldest historically documented trees in the world. Its continuous survival through centuries of political upheaval, foreign invasions, and natural disasters has reinforced its status as a living symbol of Buddhist permanence and Sri Lanka's unique relationship with the Dhamma.¹¹
Impact on Women's Spiritual Participation
Saṅghamittā's establishment of the Bhikkhunī Saṅgha had profound implications for women's spiritual participation in Sri Lankan Buddhism. Prior to her arrival, women could participate in Buddhist practice as lay devotees (upāsikā) or as novices (sāmaṇerī), but full ordination remained inaccessible.¹² The availability of bhikkhunī ordination provided women with the opportunity for complete religious life, including advanced study, meditation practice, and teaching authority.
The early Sri Lankan Bhikkhunī Saṅgha attracted women from diverse social backgrounds, from queens and nobility to merchants and farmers. This diversity reflected Buddhism's egalitarian principles and demonstrated how Saṅghamittā's mission transcended social boundaries.¹³ The establishment of women's monasticism also created new models of female religious authority and scholarship, contributing to the intellectual and cultural development of Buddhist civilization in Sri Lanka.
Archaeological and epigraphic evidence suggests that bhikkhunī communities flourished in ancient Sri Lanka, with substantial monastic complexes dedicated to nuns' communities.¹⁴ These institutions served not only as centers for spiritual practice but also as educational establishments where women could pursue advanced Buddhist learning.
Cultural and Religious Legacy
Saṅghamittā's contributions extended far beyond the immediate establishment of religious institutions. Her mission fundamentally shaped Sri Lankan Buddhist culture and identity in ways that continue to resonate today. The successful transplantation of both the Bhikkhunī Saṅgha and the sacred Bodhi tree helped establish Sri Lanka's self-understanding as the guardian of orthodox Buddhism, a role that would become central to Sinhalese cultural identity.¹⁵
The annual Poson festival, celebrating the arrival of Buddhism in Sri Lanka, commemorates not only Mahinda's mission but also Saṅghamittā's contributions. Traditional celebrations include special reverence for the sacred Bodhi tree and recognition of women's role in Buddhist practice.¹⁶ This dual commemoration reflects the understanding that Buddhism's successful establishment in Sri Lanka required both male and female monastic communities.
Saṅghamittā's legacy also influenced the development of women's religious roles in Sri Lankan Buddhism. While the bhikkhunī lineage eventually disappeared from Sri Lanka (as it did throughout most Theravāda countries), the memory of Saṅghamittā's mission provided historical precedent for women's full participation in Buddhist practice.¹⁷ Contemporary efforts to reestablish bhikkhunī ordination in Sri Lanka often invoke Saṅghamittā's example as demonstration of women's legitimate place in the Buddhist monastic hierarchy.
Scholarly Perspectives and Historical Assessment
Modern scholarship has increasingly recognized Saṅghamittā's pivotal role in early Buddhist transmission. Historians like R.A.L.H. Gunawardana and Lorna Dewaraja have emphasized how her mission was essential for creating the complete institutional framework necessary for Buddhism's long-term success in Sri Lanka.¹⁸ Rather than viewing her contributions as secondary to those of her brother Mahinda, contemporary scholars recognize the complementary and equally necessary nature of their respective missions.
Archaeological investigations have provided material evidence supporting the historical accounts of Saṅghamittā's mission. Excavations at Anurādhapura have revealed extensive bhikkhunī quarters and institutions, confirming the significant presence of women's monastic communities in ancient Sri Lanka.¹⁹ The continued survival and reverence of the Bodhi tree provides additional tangible connection to these historical events.
Some scholars have noted the symbolic significance of Saṅghamittā's role in legitimizing not only women's ordination but also the transfer of religious authority from India to Sri Lanka. Her imperial lineage and accomplished spiritual status provided the credentials necessary for establishing authentic Buddhist practice in a new geographical context.²⁰
Conclusion
Therī Saṅghamittā's mission to Sri Lanka represents one of the most significant achievements in the early international spread of Buddhism. Her establishment of the Bhikkhunī Saṅgha provided Sri Lankan women with access to full religious participation and created institutional frameworks that supported women's spiritual development for many centuries. The sacred Bodhi tree she brought continues to serve as a living symbol of Buddhism's authentic transmission and Sri Lanka's special relationship with the Buddha's teachings.
Beyond her immediate religious contributions, Saṅghamittā's legacy demonstrates the crucial role of women in Buddhism's historical development and geographical expansion. Her success in establishing sustainable religious institutions reveals the sophisticated understanding of Vinaya requirements and institutional needs necessary for Buddhism's successful transplantation across cultural boundaries. As contemporary Buddhism continues to grapple with questions of women's ordination and religious authority, Saṅghamittā's historical example provides both inspiration and precedent for women's full participation in Buddhist monastic life.
The enduring significance of Saṅghamittā's contributions reminds us that the transmission of Buddhism required not just the preservation of teachings and practices, but also the establishment of complete institutional frameworks that could support the full range of Buddhist religious life. Her mission to Sri Lanka thus represents not merely an episode in religious history, but a foundational moment that shaped Buddhist civilization and continues to influence contemporary discussions about Buddhism's global development.
References
¹ Wilhelm Geiger, trans., The Mahāvaṃsa or the Great Chronicle of Ceylon (London: Pali Text Society, 1912), ch. 18-20.
² Romila Thapar, Aśoka and the Decline of the Mauryas (Oxford: Oxford University Press, 1961), 150-180.
³ Hermann Oldenberg, ed., The Dīpavaṃsa: An Ancient Buddhist Historical Record (London: Williams and Norgate, 1879); Geiger, Mahāvaṃsa, ch. 18.
⁴ Walpola Rahula, History of Buddhism in Ceylon: The Anurādhapura Period, 3rd Century BC - 10th Century AC (Colombo: M.D. Gunasena, 1956), 62-75.
⁵ I.B. Horner, trans., The Book of the Discipline (Vinaya-Piṭaka), 6 vols. (London: Pali Text Society, 1938-1966), vol. 5, 354-370.
⁶ Geiger, Mahāvaṃsa, ch. 19.1-15.
⁷ Ibid., ch. 19.16-60.
⁸ Lorna Dewaraja, "The Position of Women in Buddhism with Special Reference to Pre-Colonial Sri Lanka," Buddhist Women Across Cultures, ed. Karma Lekshe Tsomo (Albany: SUNY Press, 1999), 67-82.
⁹ Geiger, Mahāvaṃsa, ch. 19.20-35.
¹⁰ John Clifford Holt, Buddha in the Crown: Avalokiteśvara in the Buddhist Traditions of Sri Lanka (New York: Oxford University Press, 1991), 45-60.
¹¹ Senake Bandaranayake, Sigiriya: City, Palace, and Royal Gardens (Colombo: Central Cultural Fund, 1999), 78-85.
¹² R.A.L.H. Gunawardana, Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka (Tucson: University of Arizona Press, 1979), 80-95.
¹³ Dewaraja, "Position of Women in Buddhism," 70-75.
¹⁴ Senarath Paranavitana, Inscriptions of Ceylon, 5 vols. (Colombo: Archaeological Survey of Ceylon, 1970-1983), vol. 1, nos. 240-260.
¹⁵ Steven Kemper, The Presence of the Past: Chronicles, Politics, and Culture in Sinhala Life (Ithaca: Cornell University Press, 1991), 89-110.
¹⁶ Gananath Obeyesekere, "Religious Symbolism and Political Change in Ceylon," Modern Ceylon Studies 1, no. 1 (1970): 43-63.
¹⁷ Hema Goonatilake, "Restoring the Order of Nuns to Sri Lankan Buddhism," Buddhist Women Across Cultures, ed. Karma Lekshe Tsomo (Albany: SUNY Press, 1999), 79-100.
¹⁸ Gunawardana, Robe and Plough, 90-92; Dewaraja, "Position of Women in Buddhism," 67-70.
¹⁹ Robin Coningham, "Anuradhapura: The British-Sri Lankan Excavations at Anuradhapura Salgaha Watta 2," 2 vols. (Oxford: Archaeopress, 2006), vol. 1, 156-180.
²⁰ Anne M. Blackburn, Buddhist Learning and Textual Practice in Eighteenth-Century Lankan Monastic Culture (Princeton: Princeton University Press, 2001), 25-40.
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