本文是以「女衆出家在部派佛教的地位组组以《十誦律》受戒事」爲中心，英文名稱是 "The Position of Bhiku?u?ī in Buddhist Time - Mainly using the Sarvāstivādin Vinaya for Studying their Ordaination". 本研究計劃的範圍，是以部派佛教《十誦律》的受戒事為主，而重點則放在＜比丘尼僧團＞的部分，亦即以《十誦律》女衆出家受戒事爲中心。 本文旨在討論部派佛教女眾出家的發展史，及女衆出家在部派佛教求受戒的條件，跟戒律中所說的有什麽差別？另外，本文從戒律的角度分析比丘尼的僧團，自成立到進入中國的發展過程。從整個佛教史來看，中國比丘尼現存相當特殊的現象，而南傳佛教地區的比丘尼，自西元十一世紀就已消失了。1 佛陀成道後在鹿野苑講法，收了憍陳如等五位信徒，形成最初的僧團後，只經過四、五次的吸收徒衆，就發展到一千二百多人， 組成了所謂常隨佛衆的「一千二百五十人具」的龐大僧團。後來瞿曇彌姨母由阿難尊者替姨母及五百釋女求請佛陀允許，同意她們入佛法律中，最後得到佛陀許可，但有個條件，就是女衆出家有八敬法的不得踰越，從此尼衆僧團便隨之成立。僧尼教團以戒律來維持僧團的紀律與純潔，所以戒律，有爲防止煩惱，以「解脫」為目的的修持。 佛滅後百年間，在結集、傳承兩方面，均可發現已經在醞釀分裂，一觸即發。果然至佛滅後百十餘年，東方比丘群處於東方重鎮吠舍離，因在學習上見解不同而起爭端，遂致分裂爲上座部與大衆部兩大派。舊傳此事爲第二次結集，或七百結集，或吠舍離結集，但各家傳說，亦不一致。兩部結集之法律，次第解釋，彼此互異，相互均有曲解聖言之嫌。 在部派佛教，比丘尼的生活史卻不受重視，且在戒律中對於比丘尼亦多加限制，這是否意味著比丘尼教團的地位，在佛教部派時期更爲低下？關於部派對比丘尼教團的態度很不平等，認爲在修行方面比丘尼不能達到最高的修行成果。雖然八敬法是比丘尼加入僧團的條件，但是不能用它來約束或否定比丘尼的能力。女衆出家加入僧團的過程，佛陀提出八敬法，這件事自比丘尼教團成立到部派佛教，在生活當中以戒律作爲教團生活的規範。在中國的比丘尼教團，自開始即和戒律脫離不了關係，佛法流傳到現在，僧衆都嚴持戒律。比尼經母說：「如來臨涅槃時，告阿難言，吾去世後，當依波羅提木叉而行行法，應當各各謙卑行之，汝等應當除去憍慢，安心淨法。」佛藏經也說：「五夏以前，依人受學律藏；五夏以後，具知應學無我人法。」我們出家人，在行、住、坐、臥，飲食、衣服，乃至各方面都要謹守戒律，才能維繫佛法網紀。所以出家人生活中，受戒、布薩、安居、自恣等項，就顯得非常重要。本文主要在以《十誦律》來研究女衆出家在部派佛教受戒沙彌尼、式叉摩那尼及比丘尼的條件，及八敬法是佛制或非佛制的問題。各部派佛教都有記載。
The Position of Bhiku?u?ī in Buddhist Time - Mainly using the Sarvāstivādin Vinaya for Studying their Ordaination Using the Sarvāstivādin Vinaya as the main resource, the author intends to study and differentiate the ordination of Buddhist Bhiku?u?ī Order in the Buddhist time and nowadays. In addition, the author wants to analyse the development of Buddhist Precepts since the foundation to the time when Buddhism was introduced to China. Looking at the history of Buddhism, the Chinese Bhiku?u?ī Order remained significantly whereas the汹Bhiksuni阵Order in Buddhism Hīnayāna lasted at the 11th century. After ?ākyamuni Buddha''s enlightenment, the First Sermon took place at the Deer Park to the his five former ascetic companions. Those five people were Ajnāta-Kaudinaya and his brother . Thenceforth, there arose the Order of Samgha. ?ākyamuni Buddha tirelessly continued to preach around the region of Varanasi. The number of disciples rapidly increased to one thousand two hundred and fifty. These disciples were usually mentioned as to be present as great Arhanta in Buddhist Scriptures. Through the insistence of ?nanda, Mahāprajāpati轩Gautami together with five hundred ladies in ?ākya tribe eventually granted ordination and became the first Bhiku?u?ī in the Samgha. Apparently, the Bhiku?u?ī had to accept the A??hagarudhamma(Eight- precept of respect) to be their full ordination. After the two Communities were created, the Precepts were strictly used to administer and purify the Orders. As the main purposes of taking Buddhist Precepts are for eradicating affliction and attaining nirvana. One hundred year after the nirvana of the Buddha, the original unity of Buddhism began to fragment. According to tradition, the most significant split occurred after the second council held at Vai?alī. Historians doubt the authenticity of this account. After debates between a more liberal group and traditionalists, the liberal group left. Hīnayāna and Mahāyāna汹were eventually formed. In the second council, the Precepts and Vinaya were recited. Apparently, there were substantial disagreements on modifying the Buddha''s original teachings. During the time of Buddhist Doctrine, the requirements for ordination in the Bhiku?u?ī Order were more difficult and complicated than in the Bhik?u Order. In addition, the rules governing relationships between the two Communities favored the Bhik?us over the汹Bhiku?u?īs, saying that Bhiku?u?īs could not reach the noble attainments. Despite the admission of 孙讯训岂Bhiku?u?īs into the Order, it is not an issue to slow down 孙讯 Bhiku?u?īs’ ability to practice the Dharma and attain release. The founding of the汹Bhiku?u?īs Order and the Eight-precept of respect were clearly recorded in汹Sutra and Vinaya at that time. In the time of
