King Asoka and Buddhism - Urban Dharma

monks because they spent some time in South India as well,where, according to the Chinese pilgrim Hsuan Tsang, theyundertook other missionary work. 52The second contact between the two kings, Tissa and Aśoka,came about through the novice Sumana, a grandson ofAśoka, who accompanied the Elder Mahinda to the island. Hewas sent back by Mahinda Thera to Aśoka with the request forthe right collar-bone of the Buddha to be enshrined in a stūpabuilt in Anuradhapura. The request was granted by Aśokaand the stūpa, later known as the Thūpārāma dagoba, wasbuilt in the city. Constructed according to Mahinda’s instructions,the stūpa introduced Mauryan art and architecture toSri Lanka. The idea of utilizing stones for building purposesand making rock abodes for monks was also introduced to theisland from Mauryan India. 53 Sixty-eight caves at Mihintalewere constructed by Tissa for the benefit of the monks livingthere and for the daily increasing number of persons enteringthe Saṅgha as monks. With full royal patronage the new faithspread rapidly in the island. Eminent men including those ofthe royal family sought refuge in the Buddha Dhamma.8. Saṅghamittā and the Bodhi TreeThe king’s sister-in-law Anulā wished to join the order of Buddhistnuns. As Mahinda could not confer ordination on hersince it had to be done by a bhikkhunī, he requested Tissato send a message to King Aśoka inviting Saṅghamittā, hisdaughter and Mahinda’s full sister, to come to Sri Lanka toestablish the order of Buddhist nuns. 54 According to the SriLankan chronicles, Saṅghamittā was the daughter of Aśokaand Videsa Devī. Prior to her ordination she had been marriedto Aggibrahmā, a nephew of Aśoka, who also entered the132