Who was the first Bhikkuni?

Who was the first Bhikkuni?

Posted in the Buddhism Forum


New York, NY

#1 Feb 2, 2013
Knowing that every Buddha always establishes a Bhikkuni order, were the discriminatory Suttas which were clearly not in spirit of Lord Buddha's teachings placed by Mara, ie evil misogynist Bhikkus? The KALAMA sutta gives us a right to explore this theory since Buddha never breached the tradition of past Buddhas. The garudhamma rules seem to be a breach.

We will explore the Suttas which are in fact contradictory, which even show that the Bhikkuni order was established before Mahapajapati Gotami was ordained.

So who was the first Bhikkuni ordained by Lord Buddha? Were the two chief female disciples actually the first disciples?

New York, NY

#2 Feb 2, 2013
Now the great contradiction! Someone very sharp noticed this sutta. Here is the sutta in question which mentions the Bhikkuni order BEFORE Mahapajapati was ordained-- this sutta in fact has Mahapajapati as a lay follower giving gifts to the order of monks AND nuns!


So how can Mahapajapati be the first Bhikkuni if Buddha already mentions them BEFORE she becomes ordained!

Mara you have been caught!

New York, NY

#3 Feb 2, 2013
Sorry, the sutta is called the Dakhinavibhangha sutta. A must read for those interested in the huge possibility of the Suttas being altered and descriminatory rules being given by ordinary monks and not the Buddha.

New York, NY

#4 Feb 10, 2013
Please support the Theravada Bhikkuni revival!

I found this wonderful site which supports Bhikkunis and you can donate as well:


New York, NY

#5 Feb 10, 2013
Please remember that it was always Mara who appeared to discriminate against women, Buddha was always there to support the Bhikkunis, let us all support this revival!

Mara is regularly portrayed as making gender derogatory statements in the Therigatha and the Bhikkhuni Samyutta, such as seems to be intended to undermine the confidence of the woman involved or to test her enlightenment. In the Theris' enlightenment verses, such statements by Mara are always triumphantly balanced by the bhikkhuni Theri's declaration of her seeing through and transcendance of any of the perceived limitations of her gender in the ideas and culture of her society. And when the Buddha appears in the Theris' Gathas or Verses, he is invariable the supporter and advocate or the confirmer of the Theri in the rightness of her victory.

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