In the Theravāda tradition, the monastic community—the Saṅgha, established by Gautama Buddha—holds an essential and irreplaceable role. From the very beginning, this community included both monks (bhikkhu) and nuns (bhikkhunī), who dedicated their lives to the full realization of the Dhamma.
The role of the Saṅgha is not only to preserve the teachings in textual form, but to live them. Monastic life is grounded in discipline (vinaya), simplicity, and continuous practice directed toward liberation. In this way, the Saṅgha becomes a living example of the path—not as an abstract ideal, but as a realizable possibility.
In some countries, the bhikkhunī lineage was interrupted over time, while in others it has been restored. Today, it is gradually re-emerging, reconnecting with the original intention of the Buddha that the path be fully open to both men and women.
In the context of Sri Lanka, from which the lineage practiced here also originates, the bhikkhunī Saṅgha has deep historical roots. Already in the 3rd century BCE, it was brought to the island by Sanghamitta, the daughter of Emperor Ashoka, who established the female monastic community there. This marked the first firmly established bhikkhunī Saṅgha outside of India.
Bhikkhus and bhikkhunīs serve as a bridge between the teaching and everyday life. They maintain the continuity of the tradition and transmit the Dhamma through teachings, guidance, and their way of being. Their role, however, is not separate from lay practitioners—rather, the relationship between the Saṅgha and the lay community is one of mutual support and interconnection.
Laypeople offer material and practical support, while the Saṅgha provides guidance in the Dhamma. This relationship is not based on hierarchy of power, but on trust, generosity (dāna), and a shared direction toward understanding.
This process carries deeper significance. It demonstrates that the Dhamma is not a static inheritance of the past, but a living stream that can manifest anew wherever conditions are suitable. The revival of the bhikkhunī Saṅgha is therefore not merely a historical event, but an expression of returning to a balance that already existed in the time of Gautama Buddha.
Seen in this light, continuity is expressed not only as an unbroken lineage, but above all as the preservation of the essence: the practice that leads to liberation. It is through those who truly live this path that the Dhamma remains alive even today.
This lineage developed on Sri Lanka for centuries and played a vital role in preserving and transmitting the Dhamma. Over time, however, it experienced interruptions, not due to the Dhamma itself, but as a result of social and political circumstances.
The contemporary revival of the bhikkhunī Saṅgha is therefore not the creation of something new, but a conscious reconnection to this original lineage. It relies both on historical sources and on the living need to restore the full path of ordination and practice.
Podpora ctihodné bhikkhunī Visuddhi a aktivit Spolku Karuṇā Sevena
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Prostředky jsou použity na pokrytí základních mnišských potřeb ctihodné bhikkhunī Visuddhi
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roucho, jídlo, léky a příbytek
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pokrytí také hradí dopravu, ubytování, letenky apd.
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distribuce knih,
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výstavba a vybavení ārāmy Karuṇā Sevena,
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pojištění, SIPO apd.
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