The Ordination of Nuns in the Tibetan Buddhist Canon, its Presentation in the Tibetan Commentaries, and Approaches toward the Buddhist Nuns' Order Restoration in Tibetan Buddhism (including the expansion of the ITLR Database by analyzing and adding monast

该项目的目的是研究尼姑最高受戒的仪式和规则，这些仪式和规则在规范穆拉萨瓦提瓦丁（Mulasarvastivadins）学派的佛教寺院法律版本中，主要保存在藏文译本中。根据传统，女性受戒是由佛陀引入的。它被传播到几个佛教国家。在台湾、韩国、越南等地，是按照《法居经》传播的。在印度、斯里兰卡和尼泊尔，修女的任命在11世纪或12世纪左右消失了。到目前为止，我们还没有看到其他佛教国家，如泰国或西藏，引入女性受戒的记录。自20世纪70年代以来，世界各地的佛教徒一直在努力引入或重新引入这种受戒，尤其是因为它承诺赞赏妇女在社会中的作用，并改善亚洲大部分地区的人权。2007年7月，在汉堡大学举行了一场关于佛教女性在骑士团中的角色的国际会议，讨论的正是这个跨学科的话题。很明显，与流行的观点相反，在尼姑受戒仪式方面，现存的宗系之间存在着显著的差异。通过研究迄今为止在科学研究或西藏训诂学本身中尚未被评估的基本文本，本研究项目将证明，通过选择性训诂，这一传统继续影响着部分女性人口的生活。本文将结合目前的讨论和最新的本地出版物，来说明在藏传佛教中，如何根据寺院法典来证明恢复尼姑的受戒是合理的。此外，与汉堡大学钦哲中心的印藏词汇资源项目合作，将进行术语分析和可持续的寺院术语收集，特别强调女性形式。因此，已经存在的数字（在线）水库将扩展到Vinaya油田。

The aim of the project is to study the rituals and rules for the highest ordination of a nun, in that version of the Buddhist monastic law that regulates the school of the Mulasarvastivadins and that is largely preserved in Tibetan translation only. According to tradition, full ordination for women was introduced by the Buddha. It was transmitted to several Buddhist countries. In Taiwan, Korea and Vietnam, it spread in accordance with the Vinaya of the Dharmaguptakas. In India, Sri Lanka and Nepal, the ordination of nuns became extinct around the 11th or 12th century. So far we have no accounts that full ordination for women was ever introduced to other Buddhist countries, such as Thailand or Tibet. Since the 1970s, efforts have been made by Buddhists worldwide to introduce or re-introduce this ordination, not least because it promises an appreciation of the role of women in society and an improvement of human rights for large parts of Asia. In July 2007 at the University of Hamburg, an international congress on the role of Buddhist women in the order took place, dealing precisely with this interdisciplinary topic. It became clear that, contrary to the prevailing opinion, in the area of the ordination rituals for nuns significant differences between the extant schools of the Vinaya exist. By examining basic texts that have not been evaluated to date in either scientific research or within the Tibetan exegesis itself, this research project will demonstrate that by selective exegesis this tradition continues to impact the lives of parts of the female population. With reference to the present discussion and the latest autochthonous publications surrounding the Buddhist nuns' order restoration, it will be shown how a revival of the full ordination of Buddhist nuns in Tibetan Buddhism can be justified in accordance with the monastic code. Furthermore in cooperation with the Indo-Tibetan Lexical Resource Project of the Khyentse Center at the University of Hamburg a terminological analysis and a sustainable collection of monastic terms will be undertaken with particular emphasis on feminine forms. Thus an already existing digital (online) reservoir will be extended into the field of Vinaya.