Bhaddā was a true original. An ascetic, a philosopher, and a murderer, who became one of the best-loved of all the bhikkhunis. Here is a vivid re-imagining of her story: a Buddhist nun like you’ve never seen before.
This major work combines scrupulous research with creative imagination to investigate the diverse and sometimes problematic roles that women have played in Buddhist stories.
How monastics, especially nuns, are trained at Santi Forest Monastery, in accordance with the original Vinaya, and incorporating the best modern practices.
While discussion on women’s role in the Sangha proceeds, those who most need to take part in the discussion — the monks — are conspicuously absent. The issue is not so much a dialogue as a call to the darkness, for a sympathetic hearing that is just not there.
Paper presented at the discussion panel with HH Dalai Lama on the final day of the First International Congress on Buddhist Women’s Role in the Sangha.
In preparation for the 2007 Congress on Buddhist Women’s Role in the Sangha, the Committee of Western Bhikkhunis asked for a historical presentation from a Theravāda point of view. I prepared the following to show that, while bhikkhunis are absent from the mainstream Theravādin institutions, they are very much present in the texts and history.
What is a bhikkhuni? Where did the bhikkhuni order come from? What do we know about bhikkhunis in ancient times? Why do we need bhikkhuni ordination? All your questions answered here…
It is often held that a fully ordained Buddhist nun, or bhikkhuni, may not criticize or admonish a monk. The traditional tales tell a different story, one where nuns are cheeky and inventive in the ways they prick the pride of stubborn or foolish monks — all for the sake of teaching them Dhamma, of course.
