自佛陀在世時，佛教僧團制度中，即有比丘、比丘尼二部僧團的設立， 但是西藏佛教自古至今未曾成立比丘尼僧團。當藏傳佛教在西方漸漸弘傳之際， 此情形常被批評為性別歧視。近年來，提倡建立西藏比丘尼僧團的聲浪日益高 漲。最近有二次研討會分別於臺北與達蘭沙拉（Dharamsala）舉行，專門探討戒 律、比丘尼制度、如何建立藏傳比丘尼僧團等問題。 本文即是深入探討這些問題，文中分成四大部份：第一部份探討戒律中有關 女眾自出家至成為比丘尼的規定，和傳授比丘尼戒的過程。第二部討論有關中國 比丘尼僧團成立的經過，以及其相關的爭議性問題。第三部份比較《四分律》和 《根本說一切有部律》中比丘尼戒之異同。第四部仍依據前三部份的研究結果， 提出建立西藏佛教比丘尼僧團的可行性和方法。

　　　　　There are four-fold assembly of disciples in Buddhism: bhik.su and bhik.su.nii, (fully ordained men and women) upaasaka and upaasikaa (lay men and women). In Tibetan Buddhism the assembly of bhik.su.nii is non-existent. As Tibetan Buddhism becomes more and more popular in the world, it faces more and more criticism of its non-existence of a bhik.su.nii order, as it indicates more or less a sex discrimination. Recently two seminars on the bhik.su.nii ordination and the possible establishment of a Tibetan Bhik.su.nii lineage were held in Taiwan and Dharamsala. In response to this movement, this paper deals with the issues concerning the bhik.su.nii ordination in different vinaya traditions, the Chinese Bhik.su.nii ordination and how a Tibetan Bhik.su.nii lineage can be established. Specifically, the paper includes three parts. The first part compares bhik.su.nii ordination in different vinaya traditions, including Dharmagupta, Muularsarvaastivaada, Theravaada, Mahaasaa^nghiika, etc. The second part discusses as how the Chinese Bhik.su.nii order was established, the procedures of the ordination and the validity of the Chinese Bhik.su.nii lineage. The last part deals with the issues concerning the establishment of a Tibetan Bhik.su.nii order, including the difference of the praatimok.sa between Dharmagupta and Muulasarvaastivaada, the single and dual ordinations, the possibility of the combination of two different vinaya lineages. Finally, the ways for the establishment of a Tibetan Bhik.su.nii sa^ngha are suggested.