Early Buddhist texts present a surprisingly inclusive vision of laywomen’s spiritual potential and social roles. They are recognized not just as supporters of the monastic community but also as accomplished individuals in their own right, capable of deep insight, devotion, and ethical excellence.
In several passages, the Buddha explicitly praises specific laywomen for their distinctive qualities and contributions. These include:
- Sujātā, remembered for being the first to take refuge.
- Visākhā, renowned for her generosity toward the Saṅgha.
- Khujjuttarā, noted for her learning and wisdom.
- Sāmāvati, famous for her boundless lovingkindness.
- Uttarā, recognized for her meditative discipline.
- Suppavāsā, honored for offering excellent alms-food.
- Suppiyā, respected for nursing the sick.
- Kātiyānī, admired for her unwavering faith.
- Kālī, known for her faith even from hearsay.
- Nakulamātā, valued for her wise companionship, so much so that the Buddha told her husband he was fortunate to have such a partner who was both a counsellor and teacher .
These women were not simply peripheral supporters but central to the maintenance and transmission of the Dhamma. The Buddha is recorded as saying he would not pass away until there were monks, nuns, laymen, and laywomen who could teach the Dhamma, establish it, and explain it thoroughly .
Furthermore, the Buddha emphasized that the virtues and vices of laywomen, like those of monks, nuns, and laymen, directly impacted the vitality of the Dhamma in the world. A laywoman could be “accomplished in wisdom, disciplined, confident, and practicing according to Dhamma,” just like any ordained person .
Early Buddhist texts also recognized unmarried adult women as having legitimate social and spiritual standing, which was quite progressive compared to other contemporary Indian traditions that primarily defined women through marriage and motherhood .
In some texts, such as the stories of Ambapālī, a famous courtesan who invited the Buddha to a meal and later became an Arahat, the inclusion of laywomen even from marginal social positions illustrates the breadth of the Buddhist message and its focus on inner transformation over social status .
In conclusion, laywomen in Buddhist texts are portrayed not only as virtuous companions or devoted mothers, but also as teachers, contemplatives, and benefactors of the Buddhist community. Their representation supports the broader Buddhist vision of spiritual inclusiveness and ethical parity between the sexes — even if social limitations remained in place.