Buddhism and Women: A Legacy of Freedom, Equanimity, and Spiritual Empowerment

Buddhism and Women: A Legacy of Freedom, Equanimity, and Spiritual Empowerment

By Nivitigala Sumitta Thero (Bhante Sumitta)

Throughout history, women have often been marginalized in religious and social institutions, denied access to spiritual leadership and practice. However, in the 5th century BCE, the Buddha broke with many of these societal norms, offering women an unprecedented degree of spiritual freedom and equality. At a time when women’s roles were largely confined to the domestic sphere in traditional Indian culture, the Buddha opened the doors for them to participate fully in the path to enlightenment, both as nuns (bhikkhunis) and lay followers (upasikas).

This article explores how the Buddha empowered women, highlighting the stories of influential Buddhist women—both nuns and laywomen—who achieved spiritual liberation, guided communities, and worked together in the pursuit of a humble and enlightened life. Through their stories, we see a powerful narrative of equanimity and spiritual possibility in a world that often treated women as second-class citizens.

Buddha’s Radical Approach to Women in Spiritual Life

When the Buddha established the bhikkhuni sangha, the order of nuns, it was a revolutionary step in a patriarchal society. Unlike other religious and philosophical traditions of the time, which restricted spiritual roles to men, the Buddha recognized women’s capacity to attain enlightenment (arahantship) and actively encouraged their participation in monastic life. His decision to allow women to ordain, beginning with his foster mother, Maha Pajapati Gotami, marks one of the earliest instances in recorded history where women were given formal religious authority.

Maha Pajapati Gotami’s request for ordination was initially met with hesitation from the Buddha, but through her persistence, and with the advocacy of Ananda, the Buddha’s close disciple, she was eventually allowed to join the Sangha. Her leadership set a precedent, and her ordination was soon followed by that of 500 women, many of whom would go on to become enlightened.¹

The Stories of Enlightened Buddhist Nuns

Patacara Theri is one of the most poignant examples of how the Buddha's teachings transformed the lives of women. Once a noblewoman, Patacara lost her entire family in a series of tragic events, descending into grief and madness. After encountering the Buddha and receiving his teachings, she found solace, recovered her composure, and attained enlightenment. Her verses in the Therigatha—a collection of poems by early Buddhist nuns—bear testimony to her profound spiritual insight and liberation.²

Subha Theri, a young woman known for her exceptional beauty, renounced worldly life and became a nun. After a man harassed her because of her appearance, she calmly plucked out one of her eyes to teach him about detachment from physical beauty. The man was shocked, and she later regained her vision through meditation, becoming an enlightened teacher.³

Punna Dasi, a slave, transcended the social limitations imposed on her by following the Buddha's teachings. Despite her low status, Punna Dasi achieved arahantship, proving that spiritual attainment was accessible to all, regardless of gender or social class.⁴

Bhadda Kundalakesi and Bhadda Kapilani both renounced their former lives to follow the Buddha’s path. Bhadda Kundalakesi, once a notorious thief, became a nun after encountering the Buddha and achieved enlightenment. Bhadda Kapilani, the wife of Mahakassapa, one of the Buddha’s foremost disciples, also renounced worldly life, following the spiritual path with her husband, and attained arahantship.⁵

Kisagotami is another significant figure in the Buddha's dispensation. After losing her only child, Kisagotami was consumed by grief. She sought the Buddha’s help, and he asked her to find a mustard seed from a household that had never experienced death. Unable to find such a household, Kisagotami realized that death is universal, and her grief transformed into spiritual insight. She later became an arahant and played a crucial role in the early bhikkhuni Sangha.⁶

Buddhakaccayana (also known as Bhaddakaccana) was the Buddha’s maternal aunt and later became one of his foremost female disciples. After joining the bhikkhuni order, she quickly attained enlightenment and was recognized for her wisdom and dedication to the Dharma.⁷

Khujjuttara, a maidservant in the royal palace, became an exemplary lay follower. Although initially involved in deceitful behavior, after hearing the Buddha’s teachings, she underwent a profound transformation. Khujjuttara was regarded as one of the wisest laywomen of her time, often teaching the Dharma to others in the royal court.⁸

Khema and Uppalavanna were both highly regarded for their exceptional wisdom and supernatural abilities. Khema, once Queen of King Bimbisara, initially had no interest in renouncing worldly life, but after hearing the Buddha’s teachings, she became a nun and attained enlightenment. Uppalavanna, renowned for her beauty, became a nun after realizing the impermanence of physical form and was known for her mastery of psychic powers and deep meditative attainments.⁹

Ambapali, a renowned courtesan, is another example of a woman who transformed her life through the Buddha’s teachings. Initially known for her beauty and social influence, Ambapali later renounced her life of luxury to become a devout follower of the Buddha. Her generosity and devotion to the Sangha made her an influential figure in the lay community, and she is remembered for her wisdom and deep understanding of the Dharma.¹⁰

Influential Laywomen: Yasodhara, Visakha, and Others

The Buddha’s recognition of women extended not only to nuns but also to lay followers, known as upasikas. Women like Yasodhara, the Buddha’s wife, and Visakha, one of the foremost lay disciples, played critical roles in supporting the monastic community and practicing the Buddha’s teachings.

Yasodhara exemplified patience and wisdom. While the Buddha left the palace to seek enlightenment, Yasodhara remained behind, raising their son Rahula and living a life of quiet dignity. She later joined the bhikkhuni order and became an arahant, having followed the path of renunciation just like the Buddha.¹¹

Visakha, often referred to as Migara’s mother, was one of the most prominent laywomen during the Buddha’s time. A wealthy benefactor, Visakha used her resources to support the Sangha, including the construction of temples. Known for her deep understanding of the Dharma, she was a model of generosity, wisdom, and devotion, influencing both monks and laypeople.¹²

Other notable laywomen include Bandula Mallika, the wife of a prominent general, who played a key role in promoting Buddhist values in the royal court, and Sujata, who famously offered the Buddha milk-rice before his enlightenment under the Bodhi tree. Their stories remind us of the important contributions of laywomen in the Buddhist community, who upheld the teachings through service, generosity, and deep personal practice.¹³

Conclusion

The Buddha’s approach to women was both radical and transformative, offering them spiritual liberation and social equality in a society where they were often marginalized. Through the stories of nuns like Patacara, Subha Theri, Kisagotami, and Khema, and laywomen like Yasodhara and Visakha, we see a tradition where women could flourish as teachers, leaders, and practitioners on the path to enlightenment. The legacy of these women continues to inspire Buddhists today, reminding us of the Buddha’s message of equanimity, freedom, and spiritual possibility for all.

References

Susan Murcott, The First Buddhist Women: Translations and Commentary on the Therigatha (Berkeley: Parallax Press, 1991), 17-18.
Ibid., 24-25.
Ibid., 57-58.
Bhikkhu Bodhi, trans., The Numerical Discourses of the Buddha: A Complete Translation of the Aṅguttara Nikāya (Somerville, MA: Wisdom Publications, 2012), 322.
Murcott, The First Buddhist Women, 77-79.
Murcott, The First Buddhist Women, 95-96.
Romila Thapar, Early India: From the Origins to AD 1300 (Berkeley: University of California Press, 2002), 161-162.
Bhikkhu Bodhi, The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya (Somerville, MA: Wisdom Publications, 2000), 905-907.
Murcott, The First Buddhist Women, 129-132.
Ibid., 149-150.
Romila Thapar, Early India, 156.
Thapar, Early India, 158-160.
Bhikkhu Bodhi, The Numerical Discourses of the Buddha, 178-180.