the conclusion that they influenced monastic Christianity. In the 2nd century CE, the Christian dogmatist, Clement of Alexandria recognized Bactrian śramanas and Indian gymnosophists for their influence on Greek thought. Establishment of Sri Lanka Buddhism Sri Lankan chronicles like the Dipavamsa state that Ashoka's son Mahinda brought Buddhism to the island during the 2nd century BCE. In addition, Ashoka's daughter, Saṅghamitta also established the bhikkhunī (order for nuns) in Sri Lanka, also bringing with her a sapling of the sacred bodhi tree that was subsequently planted in Anuradhapura. These two figures are seen as the mythical founders of the Sri Lankan Theravada. They are said to have converted the King Devanampiya Tissa (307–267 BCE) and many of the nobility. The first architectural records of Buddha images, however, actually come from the reign of King Vasabha (65–109 CE). The major Buddhist monasteries and schools in Ancient Sri Lanka were Mahāvihāra, Abhayagiri and Jetavana. The Pāli canon was written down during the 1st century BCE to preserve the teaching in a time of war and famine. It is the only complete collection of Buddhist texts to survive in a Middle Indo-Aryan language. It reflects the tradition of the Mahavihara school. Later Pali Mahavihara commentators of the Theravada such as Buddhaghoṣa (4th–5th century) and Dhammapāla (5th–6th century), systematized the traditional Sri Lankan commentary literature (Atthakatha). Although Mahāyāna Buddhism gained some influence in Sri Lanka as it was studied in Abhayagiri and Jetavana, the Mahavihara (“Great Monastery”) school became dominant in Sri Lanka following the reign of Parakramabahu I (1153–1186), who abolished the Abhayagiri and Jetavanin traditions. Mahāyāna Buddhism The Buddhist movement that became known as Mahayana (Great Vehicle) and also the Bodhisattvayana, began sometime between 150 BCE and 100 CE, drawing on both Mahasamghika and Sarvastivada trends. The earliest inscription which is recognizably Mahayana dates from 180 CE and is found in Mathura. The Mahayana emphasized the Bodhisattva path to full Buddhahood (in contrast to the spiritual goal of arhatship). It emerged as a set of loose groups associated with new texts named the Mahayana sutras. The Mahayana sutras promoted new doctrines, such as the idea that "there exist other Buddhas who are simultaneously preaching in countless other world-systems". In time Mahayana Bodhisattvas and also multiple Buddhas came to be seen as transcendental beneficent beings who were subjects of devotion. Mahayana remained a minority among Indian Buddhists for some time, growing slowly until