有关受具前阶规制之种种
──沙弥(尼)、式叉摩那与“异学四月共住”规制之研究
释昭慧
法光学坛
第四期(2000)
页19-39
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摘要：
出家妊娠的尴尬案例，是促使佛制“学法女”制度的重大理由。出家有孕，易罹世讥嫌，故若式叉摩那是出家尼，则“验孕”之说不通；“二岁”之验孕期，应以持在家身为宜。至于幼年出家的沙弥尼，比式叉摩那奉持更严格的十戒，没有理由倒退过来学习六法。以今验孕医术之便利，随时可知已孕与否，故不需为此一理由而延搁两年。
十八岁以上童女(或十岁以上的小年曾嫁女子)，必须先以“学法女”的身份，带发修行约略两年，以考察她是否有孕。既然形同俗人，所以也不像沙弥尼一样严格规定“不持金银”，但既然住在僧伽蓝中，也就要在优婆夷五戒的基础上，进一步与众僧一样过“不非时食”的生活(这才是“六法”的本意)。
其实男众也不例外：二十岁以下的髫龄出家者，名之为“沙弥”，二十岁以上，欲出家受具，即可进行之，唯一例外是“外道(异学)四月共住”。在这过渡的共住期间，种种待遇则比照沙弥，甚至是“在沙弥下”。
此一规定之开缘有二：事火外道(或加结发外道)因为信有因果业报，比较容易转化邪见，接受正法，所以得以直接出家受沙弥戒。共住期间，若证得初果以上，不必等待四月期限，即可以立刻出家。
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On the Regulations Pertaining to the Period before Full Ordination:
A Study on the Regulations regarding Novices, Female Trainees,
and Practitioners of Other Creeds who Have to Live Together for Four Months
Shih Chao-hui
The embarrassing case of the nun who became pregnant was the main reason for the Buddha to introduce the system of “dharma studying female”. As pregnancy in the case of nuns easily attracts ridicule from the general public it doesn”t make sense to call this a “pregnancy test” if the female trainees were nuns. It is more reasonable to regard the “two year period” of testing pregnancy as applicable to laywomen. As far as those female novices are concerned who left home life at a tender age and have been keeping the ten precepts which are stricter than the precepts for female trainees, it does not make sense to retrogress and practice the “six dharmas”. Since pregnancy tests nowadays are very convenient and any time applicable, there is no need for this two years delay any longer.
A virgin of more than 18 years of age (or a girl older than ten which had been married) has first to become a “dharma studying female” and practice as a layperson for about two years in order to find out whether she is pregnant or not. Since her outward appearance is that of a layperson, she is -unlike a novice- not subjected to the strict vow of “not accepting valuables.” However, as she is living in a nunnery, she has to lead the life of “not eating after noon” like the monastic community in addition to keeping the five precepts of a layperson. (This is the real meaning behind the “six dharmas”.)
As a matter of fact, the same holds true for male disciples: those who
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left the homelife before the age of twenty are called “male novices”; those over 20 who want to become ordained can do so with the exception of practitioners of other creeds who have to live together for four months first. In this transition period of communal living, the general treatment they receive equals that of novices or is even less.
There are two possible exceptions for this regulation. Practitioners of other creeds who venerate the fire (or those with matted hair) are allowed to receive direct ordination as novices since they believe in karmic retribution and it thus is easier for them to get rid of perverted views; for those who achieved one of the stages of holiness during the period of living together there is no need to wait until the period of four months is completed. They are allowed to enter the homeleft life immediately.
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一、前言
民国八十七年八月三至五日，西藏流亡政府宗教文化部(Department of Religion and Culture)奉达赖喇嘛之指示，邀请根本说一切有部(Muulasarvaastivaada)、上座部(Theravaada)、法藏部(Dharmagupta)的法师们，在印度Dharamsara附近的Norbulingka Institute召开第一次的“比丘尼受戒传承研讨会”(First Seminar of Vinaya Scholars Concerning the Lineage of Bhikkhuni Ordination)。根本说一切有(以下简称为“根有”)部的律典为藏传佛教所遵循；上座部的律典为南传佛教所奉持；法藏部的律典，从唐朝道宣律师宣扬后即为汉传佛教所依循。
此次主办单位所准备的研讨议题，当日参加会议的惠敏法师综合成三类。其中第二类，就是西藏所介意的：中国佛教尼众传统中无“式叉摩那”(”sik.saamaa.naa)？他们要问的是：受比丘尼戒之前，是否必须受式叉摩那戒、沙弥尼戒；式叉摩那戒和沙弥尼戒的顺序为何？[1]
在佛教的七众弟子中，式叉摩那的位阶，一向是被视作沙弥尼成为比丘尼之前，“二雨时”(两年，最少跨越一年)的过渡阶段。许多持律者甚至坚持：沙弥尼不得迳受比丘尼戒，一定要经过“二岁学六法”的式叉摩那阶段。
犹记得八十六年三月…
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