The number of educated women in the ancient literature of Buddhism is significantly underrepresented. There is scant evidence or records of their schooling or even domestic education. However, numerous educated women are mentioned in texts such as the Jatakas and Avadanasataka, and Therigatha. For instance, the Bhaddasala Jataka narrates how Vasabhakkhatthiya, the mother of a man called Vidudabha, was literate and could write. In the Avadanasataka, a woman named Soma is portrayed as an eminent scholar, a custodian of memories, and a diligent listener. She was the daughter of a brahmin from Savatthi and presumably received education along with her father and his students. When her father taught mantras, she could understand them comprehensively, recalling them immediately after listening. Many people would gather at her home from various places to seek her insights.

As a collection of women-oriented texts, the collection of the Therigatha (literally “Songs of the female elders”) is crucial for a deeper understanding of women’s education in ancient times. This text indicates that none of the theris undertook the bhikkhuni vows as young girls. While it does not clarify whether their education happened at home or in recognized institutions, their documented behavior and personalities imply they were educated and cultured. It is probable that they obtained specialized education during their domestic life, which facilitated their transition to monastic education upon joining the Sangha.

Almost all the theris were direct disciples of the Buddha and hence were the female equivalent of Hearers (sravakas). The verses they left behind demonstrate a deep comprehension of the Buddha’s teachings and philosophy. The spiritual truths articulated in their words suggest that they were on par with the male elders who had achieved arahantship. Early Buddhist writings depict both monks and nuns who attained arahantship as a “noble” class, highlighting their equality transcending physical gender differences.

The women of this noble class, unconstrained by fear and uncertainty, courageously navigated paths of peril and disadvantage to propagate the Buddha’s teachings. They achieved new heights in meditation, and explored deep forests without trepidation. Those who left their homes during the Buddha’s era were liberated not only from various social norms and constraints, but also from their own downfalls and shortcomings. Stories recorded in the Therigatha illustrate that even slave girls, given the opportunity for education, can transform themselves and the misguided beliefs of others.

For example, Purna, the daughter of a slave belonging to the great donor Anathapindika, became a devoted follower of the Buddha after listening his renowned sermon, the Mahasihanada Sutta (The Great Discourse on the Lion’s Roar). Purna’s daily responsibilities included collecting water from the reservoir. One winter, while fetching water, she encountered a brahmin who believed that bathing in sacred river would absolve one of all sins. Drawing on her understanding of Buddhism, Purna successfully convinced the brahmin to embrace the Buddha’s teachings. As a result of her efforts, Purna gained such recognition that Anathapindika freed her from slavery. She then joined the female Order, seeking liberation from the cycle of samsara, and through her dedication, attained arahantship.

In the Therigatha, the bhikkhunis Abhyamata, Vimala, Addhakasi, and Ambapali are acknowledged as well-patronized courtesans prior to their entry into the Sangha. Their verses reveal that they were prominent women, endowed with significant wealth and educated in various fields, including music, art, and culture. After taking their vows and joining the order of nuns, these four women severed their worldly connections as fully ordained nuns. Through their own efforts, they each achieved the highest levels of understanding of the Buddha’s teachings.

Among the bhikkhunis, Bhikkhuni Sukka was celebrated for her preaching, as mentioned in the Sagathavagga of the Samyutta Nikaya. One day in the city of Rajagaha, she delivered a compelling and heartfelt sermon on the Buddha’s teachings to a large audience. The captivated crowd found her words as sweet as nectar. Consequently, whenever she preached in Rajagaha, the townspeople would gather with hearts full of devotion, experiencing great joy from her teachings.

After the Buddha’s passing, the Dipavamsa, an ancient Sri Lankan chronicle, notes that many highly educated Buddhist nuns in Anuradhapura, Sri Lanka, gained significant recognition for learning and teaching important texts from the Pali Canon. Among these nuns, Bhikkhuni Sanghamitta was the most distinguished. Similarly, Bhikkhuni Anjali was well-versed in the Vinaya and the Abhidhamma. It is documented that Queen Anula, along with her five attendants, received bhikkhuni ordination under the guidance of Bhikkhuni Sanghamitta, daughter of Ashoka who arrived in Sri Lanka to establish Buddhism. Additionally, the Dipavamsa mentions other talented women, such as Sivala, Mahiruha, Hema, and Agnimitra, who attained knowledge and scholarship in Buddhism and philosophy, all having studied in the royal capital of Anuradhapura.

The Sasanavamsa, a chronicle of the Buddhist order in Myanmar that was composed in 1861, indicates that many women studied the entire Pali Canon with great enthusiasm and memorized numerous suttas. If their studies were interrupted by social or family responsibilities, they would become quite frustrated. It even mentions one ordinary village girl that was well-versed in Pali grammar.

The modern revival of Buddhist women’s education

Despite the historical evidence for the importance of women’s education, and how the Buddha’s dispensation directly benefited from it, this imperative to school women experienced a significant collapse with the virtual disappearance of the Bhikkhuni Order in the Theravada tradition in the 10th or 11th century. After a prolonged decline, the Bhikkhuni Order was re-established in 1998, supported by the Sakyadhita International Association of Buddhist Women and under the Vinaya auspices of Fo Guang Shan in Bodh Gaya, India. Since then, numerous women have been ordained in Sri Lanka, Thailand, Bangladesh, and other countries, some of them becoming prominent leaders.

In the past few decades, Buddhist women and their male allies have actively worked to eliminate gender prejudice within their communities, coinciding with broader global movements towards gender empowerment. To further support Buddhist women worldwide, Sakyadhita was founded in 1987. The goals of Sakyadhita include:

To establish an international alliance of Buddhist women;  
To advance the spiritual and secular welfare of the world’s women;  
To work for gender equity in Buddhist education, training institutional structures, and ordination;  
To promote harmony and dialogue among the Buddhist traditions and other religions;
To encourage research and publications on topics of interest to Buddhist women;   
To foster compassionate social action for the benefit of humanity; and
To promote world peace through the teachings of the Buddha. (Sakyadhita)

In pursuit of its objectives, Sakyadhita organizes an international conference every two years. This year, the 19th Sakyadhita conference was held from 16 to 20 June in Sarawak, Malaysia, under the theme “Navigating Change: Buddhist Women in Transition.” The conference featured a diverse array of cultural and musical events, complemented by a comprehensive schedule of workshops, meditation sessions, and other cultural attractions.

The re-establishment of the Theravada Bhikkhuni Order, despite legal difficulties and cultural and institutional backlash, marks a potentially significant revival of Buddhist women’s education in the modern world. It also acknowledges women’s ambitions and hopes for a religious life of their own. Buddhism stands to benefit immensely from the contributions of bhikkhunis.

Buddhism is a spiritual path that points to a deeper understanding of reality as it truly is. Practices such as meditation serve as transformative tools, enabling individuals to cultivate awareness, kindness, and knowledge. This path is accessible to all who aspire to achieve enlightenment or Buddhahood.

An enlightened being perceives the nature of reality with perfect clarity and comprehends it fully. They act in complete harmony with this understanding, which means the cessation of suffering for anyone who realizes this truth, irrespective of gender. This realization represents the ultimate goal of the Buddhist path. Therefore, the education of women holds equal significance to that of men in every respect.

Related features from BDG

Interview with Montse Castellà Olivé, President of Sakyadhita Spain
A Sangha for Peace and Inclusivity: Intersectionality in Gender Work in Japan
Buddhism for Women, Women for Buddhism: Highlights of Sakyadhita’s 13th Conference
Daughters of the Buddha: Unmun-sa, a Wellspring of Bhikshuni Ordination in South Korea, Part One
Daughters of the Buddha: Unmun-sa, a Wellspring of Bhikshuni Ordination in South Korea, Part Two
Buddhist Women’s Orders Return to their Ancestral Motherlands: First International Theravada Bhikkhuni Ordination in Bangladesh
A Conversation with a Theravada Bhikkhuni Scholar on the Vinaya: The Core of Buddhist Monastic Identity between Sanctity and History-Bound Transmission

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