Siladhara Order

Part of a series on
Theravāda Buddhism
Countries Bangladesh Cambodia China India Laos Myanmar Nepal Sri Lanka Thailand Vietnam Western world
Texts Pāli Tipiṭaka Paracanonical texts Commentaries Sub-commentaries Vimuttimagga Visuddhimagga Abhidhammavatara Abhidhammattha-sangaha Yogāvacara's manual
History Pre-sectarian Buddhism Early schools Sthaviras Buddhist councils Vibhajjavada Mahāvihāra Dipavamsa Mahavamsa Pali Text Society
Schools Buddhist modernism Vipassana movement Thai Forest Tradition Sri Lankan Forest Tradition Southern Esoteric Buddhism
Doctrine Abhidhamma Anattā Arhat Five precepts Jhana Kammaṭṭhāna Saṃsāra Nibbāna Meditation Middle Way Seven Aids to Awakening Mindfulness Noble Eightfold Path Four Divine Abodes Four Noble Truths Enlightenment Stages Precepts Three Jewels Vinaya
Key figures Moggaliputta-Tissa Mahinda Sanghamitta Tissa Buddhaghoṣa Buddhadatta Dhammapāla Parakramabahu I Sāriputta Thera Anawrahta Ram Khamhaeng Sumangala Thera Anagarika Dharmapala Mongkut Vajirananavarorasa Ledi Sayadaw U Nu U Nārada Mahasi Sayadaw U Ba Khin S. N. Goenka Mun Bhuridatta Ajahn Chah Maha Ghosananda Kripasaran Mahapragya Pragyananda K. Sri Dhammananda Narada Mahathera Asoka Weeraratna Walpola Rahula Jayatilleke Kalupahana U Dhammaloka Nyanatiloka Nanamoli Nyanaponika Bhikkhu Bodhi Ajahn Sumedho Ajahn Brahm Analayo Varanggana Vanavichayen Dhammananda Bhikkhuni Ayya Tathaaloka Ayya Khema Kee Nanayon Dipa Ma
v t e

The Sīladharā Order is a Theravada Buddhist female monastic order established by Ajahn Sumedho at Chithurst Buddhist Monastery, England.^[1] Its members are known as Sīladharās.

In 1983, he obtained permission from the Sangha in Thailand, to give a ten-precept pabbajjā to women, giving them official recognition as female renunciants trained in the Ajahn Chah lineage. The reasons for its establishment are due to the historical loss of the bhikkhunī (nun's) ordination in Theravada Buddhism, limiting renunciation for female Theravadins to ad hoc roles such as the thilashins and maechis, neither of which garner recognition from modern-day Theravada Buddhists as genuine renunciants.