What does female Buddha mean?

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Also why this is not exist in Thervada Buddhism when statue is in Bihar state of India?

Probably because there's no concept of a female Buddha according to Early Buddhism (by Early Buddhism, I mean the earliest text strata translated into both the Theravada's Nikayas and Mahayana's Agamas).

“He understands: ‘It is impossible, it cannot happen that a woman could be an Accomplished One, a Fully Enlightened One—there is no such possibility.’ And he understands: ‘It is possible that a man might be an Accomplished One, a Fully Enlightened One—there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that a woman could be a Wheel-turning Monarch…that a woman could occupy the position of Sakka [66]…that a woman could occupy the position of Māra…that a woman could occupy the position of Brahmā—there is no such possibility.’ And he understands: ‘It is possible that a man might be a Wheel-turning Monarch…that a man might occupy the position of Sakka…that a man might occupy the position of Māra…that a man might occupy the position of Brahmā—there is such a possibility." ~~ MN 115 ~~

Now before some modern-day feminist about to start a massive protest, pay close attention to the next sentence too, basically it said that on the flip side, men's evil has no equal, so much that this gender is the only one capable of occupying the most evil office ever exists, Mara!

Upvote:1

In the Early Buddhist Texts, some texts have these statements attributed to the Buddha, and some do not. A recent discussion by scholars is occurred here https://discourse.suttacentral.net/t/democracy-or-immobilism-in-the-sangha-based-on-ebt/16544/49

Further materials can be found in that forum, and might also be referenced here https://discourse.suttacentral.net/t/buddhism-women-gender-a-bibliography/7579

Also of interest is well respected scholarship of Theravada bhikkhu Anālayo https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/bahudhatuka.pdf

Whereas the inability of a woman to be a Buddha can still be seen as an expression of leadership conceptions held in ancient Indian patriarchal society, once her ability to be a Pacceka-buddha becomes part of the listing of impossibilities, the implications are clearly a diminishing of the spiritual abilities of women. This tenden-cy can safely be assumed to stand in contrast to the original teachings of early Buddhism, where—as far as the texts allow us to judge—gender was not considered to have an impact on spiritual abilities.

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