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Advances in Social Science, Education and Humanities Research, volume 443 International Conference on Science and Education and Technology (ISET 2019)

Theravāda Bhikkhunī of Sangha Agung Indonesia: Equality and Justice in Education, Spiritual Practice and Social Service

Julia Surya Mungin Eddy Wibowo Sekolah Tinggi Ilmu Agama Buddha Smaratungga Universitas Negeri Semarang Boyolali, Indonesia Semarang, Indonesia [email protected]

Partono, Sri Utami Sekolah Tinggi Ilmu Agama Buddha Smaratungga Sekolah Tinggi Ilmu Agama Buddha Smaratungga Boyolali, Indonesia Boyolali, Indonesia

Abstract-This article discusses the equality and Theravāda tradition. This is because of the refusal of justice in education, spiritual practice and social some (Buddhist ) saṅgha who believes service of Theravāda Bhikkhunī (Buddhist ) of that it is not possible to re-establish the Theravāda Sangha Agung Indonesia. The fact reveals that bhikkhuņī saṅgha according to the ‘Dharmavinaya’ the revival of Theravāda bhikkhunī saṅgha, the doctrine of the Buddha as the Theravāda recently, becomes the flagging topic almost bhikkhuņī saṅgha has disappeared since around the throughout the world. It is because of the refusal 11th century during the period of political turmoil in of some bhikkhu (Buddhist monk) saṅghas, Sri Lanka. Even a long time before the full whether internationally or locally. Although of Theravāda bhikkhuņī was restored at there is the refusal of some bhikkhu saṅgha, in Saranath-India, the well-known author of Indonesia, the Sangha Agung Indonesia fully ‘Vinayamukha’ has mentioned that the Theravāda appreciates the revival of Theravāda bhikkhunī bhikkhunī s has disappeared (Vajirañāņavarorasa, saṅgha. Methodologically, this research utilized a 1983:269). Therefore, the situation has brought forth qualitative approach through phenomenologist many discussions to the revival of the full ordination research design as well as a theoretical approach ceremony. with socio-cultural and education theory. The The revival movement has induced special techniques used in collecting the data were attentions of several technical questions regarding thorough interviews, observations, literature monastic discipline (), such as reviews, with the researcher as the key atthagarudhamma, bhikkhunī Pacittiya 83, and the instrument. The data were analyzed through authenticity of upasampada procedure. Regarding interactive analysis model and paradigmatic give answers to these matters, lots of works have theory analysis. This research brought out been done by well-known scholars. Some works are several findings: first, in the education field, the still biases and based on assumptions, and some Theravāda Bhikkhunī of Sangha Agung Indonesia works carefully go through deep the understanding are well-educated. Second, Theravāda Bhikkhunī of the canonical texts. of Sangha Agung Indonesia has the same opportunity to train themselves as well as the In 2012, Sri Lankan national newspaper Theravāda Bhikkhu of Sangha Agung Indonesia. ‘Ceylon Daily News’ published an article issued by Third, the Theravāda bhikkhu and Bhikkhunī of the Concise Tripitaka Editorial Board, which Sangha Agung Indonesia work together in discusses whether the Dhammavinaya allows the re- providing social services to the . This finding establishment of the Bhikkhuņī Order. The Most may prove that not all bhikkhu saṅghas deny Mahā Nayaka Theras have informed the revival of Theravāda Bhikkhunī saṅgha. Commissioner-General of Buddhist Affairs that it is not possible to establish a Bhikkhuņī Order Keywords: Sangha Agung Indonesia, bhikkhu, according to the ‘Dhammavinaya’ the doctrine of the bhikkhunī, equality, justice Buddha (Bodhi, 2013). I. INTRODUCTION In another case, bhikkhu Thanissaro has written One of the most debated issues in the present- a letter on November 13, 2009, concerning the day in is the access of women to get full formal procedure on the validity of the bhikkhunī ordination as bhikkhunīs (Buddhist nun) in ordination held in Western Australia on October 22. His argument concerns the bearings that bhikkhunī

Copyright © 2020 The Authors. Published by Atlantis Press SARL. This is an open access article distributed under the CC BY-NC 4.0 license -http://creativecommons.org/licenses/by-nc/4.0/. 353 Advances in Social Science, Education and Humanities Research, volume 443

Pacittiya 83 has on the legitimacy of the it will sharpen the discovery of the object. proclamations proposing the candidates for admission Meanwhile, inter-subjective means an attempt to be to the saṅgha (Bodhi, 2009). inside the conceptual world of all subjects researched. In 2001, there was a statement declared by the The field data is gained through the in-depth of Saggha Theravāda Indonesia mentioned interviews, observation and document study with the that: “At present, there is no longer a religious way of researcher as the vital instrument. The use of life called bhikkhuņī according to Dhammavinaya in observation technique in this research is meant to the implementation of the Theravāda tradition observe the environment surrounding the Theravāda (Mutual Agreement of Sangha Indonesia Bhikkhunī of Sangha Agung Indonesia. The use of no.: 031/STI/VI/2001). It is supported by an article depth interviews technique meant to various written by the former Samāṇera Indasilo, who information in term of the characteristics of the described the issues about the ordination of influencing system. The interviewees referred are bhikkhunīs and its validity (Indasilo, 2016). This individual or community of the Theravāda Bhikkhunī statement has influenced most of Indonesian of Sangha Agung Indonesia, leaders of Sangha Agung Buddhist people’s views regarding the revival of Indonesia, members of Sangha Agung Indonesia Theravāda bhikkhunī. They believed that the from three traditions (Mahāyāna, Theravāda, and of Theravāda bhikkhunī has been extinct. Vajrayāna), and the related institution. The document study method is done to search for the written The statement made by the bhikkhus of Sangha document and the archive about the revival of the Theravāda Indonesia is because, in 2000, there were Theravāda Bhikkhunī. Triangulation is used to some bhikkhunīs, who formerly belonged to their guarantee the validity of the data; those are the group when they were anagarinīs, received higher triangulation of source, methodology, and theory. The ordination without their admission. After receiving analysis model used are (1) interactive analysis higher ordination and coming back to Indonesia, model, (2) interpretive analysis model, and (3) those bhikkhunīs faced significant problems. They all analysis model of the paradigmatic theory. The data were banned and cast out from the saṅgha by the analysis is done through the steps of data collecting, Sangha Theravāda Indonesia. data reduction, data presentation, and the conclusion However, Dhamma works in beautiful ways. drawing/verification, as well as finding out concepts Although there are a lot of Therevāda bhikkhus of equality and justice of Theravāda Bhikkhunī of against the re-establishment of Theravāda bhikkhuņī Sangha Agung Indonesia using the theoretical saṅgha, in 2008, there is a bhikkhu of Sangha Agung analysis of paradigmatic. Indonesia who fully supports the revival of Theravāda bhikkhunīs in Indonesia. The Theravāda III. RESULTS AND DISCUSSION bhikkhunīs who belong to this group are well- A. Sangha Agung Indonesia (Sagin) supported. Sangha Agung Indonesia is the oldest monastic According to the reflective meaningfulness organization in Indonesia, which was founded by the contained in the background, it shows that practically late venerable Ashin Jinarakkhita in 1959. He was the and theoretically, there is a lack of intention about first Indonesian monk after 500 years of the bhikkhunī upasampada (Buddhist nun ordination) Majapahit Kingdom came to an end and at the same and its development. In this case, the paper is going time was the ruin of . In the to expose the condition of saṅgha in Indonesia in beginning, the Sangha Agung Indonesia was named general; to elucidate the emergence of Theravāda Sangha Indonesia. The Sangha Agung Indonesia is a bhikkhunīs of Sangha Agung Indonesia; and to monastic group with the members of and elaborate the significance of equality and justice from three traditions, which are Theravāda, gained by Theravāda bhikkhunī of Sangha Agung Mahāyāna, and Vajrayāna. In this group, the Indonesia. members of these three traditions practice the Vinaya and the teaching according to which tradition they II. METHODS practice and live harmoniously. According to the research question proposed, In 1959, the late venerable Ashin Jinarakkhita that is about the equality and justice of the Theravāda established the Sangha Indonesia consisting Bhikkhunī of Sangha Agung Indonesia profoundly is of bhikkhus and being ordained samāṇeras (novices) the reason qualitative approach is needed. In a more according to the Theravāda tradition. Later on, the operational method, the phenomenology research Sangha Indonesia changed the name into Sangha design is used, that is to understand deeper the Suci Indonesia. In 1968, again, changed the named meaning of phenomena in daily life, interpreting the into Maha Sangha Indonesia which consists of the experiences, and knowledge of research subject. The bhikkhus of Theravāda and Mahāyāna traditions. research design of phenomenology emphasizes more to the multi-perspective and inter-subjective — multi- However, in 1969, a dispute arose among the perspective means to use various perspectives so that members of the Maha Sangha Indonesia because of

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the different understanding of the Vinaya and particularly concerning the progress of the Buddhist Dhamma. Some bhikkhus willed the monk to not women in Indonesia. intervene on this split and stood alone as a role model. The year of 2008 was the answer for those who Because of the attempt was not successful, then the thought that the Theravāda bhikkhunī would not bhikkhus left the Maha Sangha Indonesia and formed appear. It was the gateway for a new history for Sangha Indonesia on January 12, 1972. Buddhist women in Indonesia who have effort and On January 14, 1974, on the initiative of the commitment to pursue life as a Theravāda bhikkhunī. Hindu-Buddhist Societies Guides Customs, held a The Most Venerable Nyanasuryanadi Mahāthero for meeting between the Sangha Indonesia and Maha the first time gave to women on 14 February Sangha Indonesia. At the meeting, agreed to fuse the 2008 at the Veluvana Ampel, Boyolali, Saṅgha Indonesia and Maha Sangha Indonesia Central Java, Indonesia. Those women who received become Sangha Agung Indonesia with the late the pabbaja were anagarinī Sri Utami and anagarini Venerable Ashin Jinarakkhita as the head of Sangha Julia Surya who later on known as bhikkhunī Agung Indonesia. Dhammācārinī and bhikkhunī Ṭhitācārinī. In 2017, there were 123 bhikkhus and 21 On May 12, 2012, based on his recommendation, bhikkhunīs in the Sangha Agung Indonesia and the just after four years of training as samāṇeris, Most Venerable Nyanasuryanadi Mahāthero as the samaṇerīs Dhammācārinī and Ṭhitācārinī received head. He is the first Indonesian Theravāda bhikkhu full ordination as a bhikkhunī in Sri Lanka at who re-established the Theravāda bhikkhunī saṅgha “Dekanduwala Centre”. The venerable in Indonesia and who strongly supported the revival Kirama Vimalajoti Mahāthero led the ordination of the Theravāda bhikkhunī saṅgha in Indonesia. ceremony as bhikkhu upajjaya and the venerable Padukka Sumithra Therī as bhikkhuņī pavattinī. Since The Sangha Agung Indonesia fully supports the then, in the Sangha Agung Indonesia, there are establishment of Theravāda bhikkhuņī saṅgha in Theravāda bhikkhus, bhikkhunīs, samāṇeras and Indonesia. It may be said that the Sangha Agung samāṇerīs who have equal opportunities to practice Indonesia is the only monastic organization in the Dhammavinaya of the Buddha. Indonesia who re-establishes the Theravāda bhikkhuņī saṅgha from bhikkhu saṅgha side. The Bhikkhunī Dhammācārinī and bhikkhunī Theravāda bhikkhunīs who belong to this group are Ţhitācārinī could be considered as the first luckiest well-supported by the bhikkhus. Theravāda bhikkhunīs in Indonesia because since the beginning they led the homeless life according to B. The Emergence of Theravāda Bhikkhunīs of Theravāda tradition, the bhikkhus fully supported Sangha Agung Indonesia them. Bhikkhunī Dhammācārinī is the only child of A long time ago before the first restoration of the farmers who live in a remote village in Central Theravāda bhikkhuņī ordination took place at Java. She traditionally learnt Buddhism by following Saranath-India, Theravāda samanerīs has come to the religious activities taught by his father (because at presence in Indonesia. The Founder of Saṅgha Agung that time, her mother was a Muslim). Then, she got Indonesia, the late venerable Ashin Jinarakkhita, in religious education at school, from primary school 1963, ordained a samaņeri according to Theravāda and eventually continued the study at Smaratungga tradition held at Vimaladharma Temple, Bandung in Buddhist College with as the major. West Java, Indonesia. The Samaneri was named After one year of work, then she decided to resign and Jinakumari, who was later on known as the first came to the Most Venerable Nyanasuryanadi Indonesian bhikkhuņī after asleep for more than 1,000 Mahāthero for his guidance and leading the life with years. In 1966, because there was no any Theravāda a better mental attitude. bhikkhuņī saṅgha at that time, however, samaņerī Jinakumari and some other samaņeris were sent by Bhikkhunī Ṭhitācārinī was born to a Buddhist the late venerable Ashin Jinarakkhita to receive full family on May 3, 1986, in Bengkalis, Riau Province, ordination according to tradition at Po Lin Indonesia. She was the fifth child of the seven Monastery in Hong Kong (Silvita, 2015:8-14). children. Since at primary school, she has learnt and practiced Buddhism. The experiences of learning and Furthermore, the late venerable Ashin practicing Buddhism since small-child prompted her Jinarakkhita also established women association to lead the spiritual life. In her spiritual quest, she met named Wanita Buddhist Indonesia (Buddhist Women the most venerable Nyanasuryanadi Mahāthero and Council) and bhikkhunī association in the Sangha decided to lead the homeless life under his guidance. Agung Indonesia known as Saṅgha Bhikkhunī While leading the homeless life, the most venerable Sangha Agung Indonesia (Bhikkhunī Saṅgha of Nyanasuryanadi Mahāthero allowed her to study at Saṅgha Agung Indonesia). Dedications of Ashin Smaratungga Buddhist College. Because of her Jinarakkhita never fade by the time. His compassion eagerness to explore, she completed her studies with and wisdom inherited by his disciples and the other a cum laude pass. In 2012, to pursue a higher degree, monks who join the Sangha Agung Indonesia, she went to Sri Lanka to further her education. Again,

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she completed her studies with the satisfactory result, benchmarks that represent an interest in learning the and she got a silver medal for the Postgraduate Dhamma of Buddhist women. Within 24 years, a Diploma in Buddhist Studies and a gold medal for the female student (including laywomen and samāṇerīs) Master of Arts degree at Kelaniya University, Sri reached 70%. It is undoubtedly one consideration in Lanka. term of providing an opportunity for women to gain equality in terms of education. The efforts which have been done by the Mahāthero to provide the more significant Recently, in Sangha Agung Indonesia, there are opportunities for women is for the benefit of six bhikkhunīs and twelve Theravāda samāṇerīs. Buddhism in the future to build up the characters and They all have a good education in Buddhism. One develop the mental quality of the people, especially bhikkhuṇī has master degrees in education program of the Buddhist women rather than for the benefit of and Buddhism and is reading for Doctoral degree as the particular organization, pride, fame and building well, currently serves as deputy chief of Smaratungga up the power for specific purposes. College and a lecturer there as well; one bhikkhunī holds a PhD and serves as Secretary of the Post- The samanerī pabbajja which has been done by Graduate Program in Buddhist Educational Program, the Mahāthero was good news for women who want and one bhikkhunī is reading for PhD degree in to be a bhikkhunī and practice Dhammavinaya Buddhist Studies in Sri Lanka; the other two according to Theravāda tradition. This news has bhikkhunīs have BA degrees in Dharma Achariya. raised the willingness of two Mahāyana bhikkhunīs The samāṇerīs, some have completed their BA of the Sangha Agung Indonesia to join and together degree, and some are still studying at Smaratungga practice the Buddha’s teaching based on Theravāda Buddhist College. Besides, they also get non-formal tradition. And, later on, there were an additional two education. On some special occasions, they arrange samāṇerīs ordained as bhikkhunīs. Thus, there are six Dhamma discussion with some bhikkhus. By bhikkhunīs in the Saṅgha Bhikkhunī Sangha Agung understanding the excellent knowledge, some of them Indonesia are lecturers, invited to be a speaker on seminars and C. Equality and Justice television programs, giving guidance to the students at schools, etc. Every human being, male or female, has the equal potentiality to achieve spiritual attainment. The excellent education is essential because of 2.500 years ago, the Buddha has told Ānanda that the the need for Buddhism in Indonesia. In Indonesia, as women, having gone forth and practicing bhikkhus or bhikkhunīs, we must be able to teach Dhammavinaya, can realise perfection (Cv.X.1, 2-3). Dhamma to the laity. Before we teach others, the first It was also the reason why the most venerable thing that should be done is that “learn” as it is said in Nyanasuryanadi Mahāthero admitted the women to the : “One should first establish oneself lead this homeless life as Theravāda bhikkhunīs. in the seemly virtue and then instruct another. A wise Once, he was asked the reason he admitted the women one would thus be not defiled” (Dh.158). to lead this homeless life as Theravāda bhikkhunīs The primary purpose of education is to improve whereas there are Therevāda bhikkhus against the re- the qualities of the bhikkhunīs and the laity, especially establishment of Theravāda Bhikkhunī Saṅgha. His the conditions of Buddhist women. By having well- answer was: “Women has the same potentiality as educated bhikkhunīs, it would be easier to transform men and are capable of achieving what achieved by the knowledge to the laity. Of course, the knowledge men.” He stressed that women have the strength to transformation not only given to a particular group or develop moral behaviour, spiritual and mental gender but beyond genders and groups. So, Buddhism qualities following the teachings of Buddha. in Indonesia can be learned and practiced by all Seeing there are equal potentiality and Buddhist and flourish from time to time. achievement among male and female, he never E. Spiritual Training discriminates his disciples as bhikkhus or bhikkhunīs. He treats his disciples equally by giving the same In spiritual training, those bhikkhunīs and opportunity as he provides to the bhikkhus in leading samāṇerīs also get the same opportunity. Although this holy life. The equality and justice that gained by they are busy with our studies, they never forget their those bhikkhunīs can be classified into four primary duties as nuns. Every day, they have morning categories, e.g., education, spiritual training, and and evening chanting. They chant not only in Pāli, social services. sometimes in and Mandarin. On every full- moon day, dark-moon day, and Buddhist feast-day, D. Education they do piņḍapata ( round) together with the Venerable Nyanasuryanadi is also the chairman bhikkhus. Besides, on those days, the samāṇerīs of "Yayasan Buddhayana" which supervises one rehearse sikkhas together with samaņeras, and Buddhist college in Indonesia, named Smaratungga together request a senior bhikkhu to deliver ovada. On Buddhist College located in Ampel, Boyolali, Central a particular occasion, the master sends them to Java. This college has also become one of the centers, local meditation centers or

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oversea, to learn and practice intensive meditation. in the border regions among foolish barbarians where there is no access for bhikkhus and bhikkhunīs, or F. Social Services upāsakas and upāsikās” as mentioned by the As bhikkhunīs in Indonesia, besides training venerable Sariputta in Saṅgiti Sutta of Dīghanikāya oneself, on the other hand, they also have to train and (D.iii.264). Thus, it may be interpreted that to live in teach the laity. With the knowledge they have, they an era when the revival of bhikkhunī ordination in the go from temple to temple to train and teach them. Theravada tradition is not just a dream. Mostly what they do is that giving Dhammatalk; arranging temporary pabbaja for children, teenagers IV. CONCLUSION and elders; leadership training for teenagers; The revival of Theravāda bhikhunīs has chanting; etc. They go not only to the temples, but appeared in Indonesia. There are two groups of also to the prisons, orphanage houses, nursing homes, Theravāda bhikkhunī saṅgha in Indonesia, namely and hospitals. On doing these social services, they Persaudaraan Bhikkhunī Indonesia (Perbhiktin) (in often do it together with bhikkhus. English can be translated as the Unity of Indonesian Besides, they also provide particular services for Theravāda Bhikkhunī) and Theravāda Bhikkhunī Buddhist women. Therefore, the revival of the Saṅgha of Sangha Agung Indonesia. Theravāda bhikkhuņī saṅgha becomes essential. Although there are some bhikkhunīs who face Nowadays, Buddhist women in Indonesia are more discriminative treatment from the bhikkhu saṅgha, on active than men. By having bhikkhunī saṅgha, those this paper, it might be seen that the Theravāda Buddhist women have the opportunity to be guided Bhikkhunī Saṅgha of Sangha Agung Indonesia is intensively. There are some activities done by the well-supported by the bhikkhus. The Sangha Agung bhikkhunī saṅgha to improve the qualities of those Indonesia highly appreciates the revival of bhikkhunī Buddhist women, such as: delivering seminars about saṅgha in the Theravāda tradition. They allow pregnancy, how to be a successful mother and wife, women to lead the life as bhikkhunīs, to learn and how to manage their financials; giving workshop to practice Dhammavinaya as well. help them to have some skill to increase their family income, such as cooking, making cakes, and sewing; This paper perhaps will open our minds and eyes leadership training, etc. Meanwhile, for spiritual to see that not all bhikkhunīs in Indonesia, especially development, the bhikkhunīs hold temporary Theravāda bhikkhunīs of Sangha Agung Indonesia, samaņerī pabbaja, celebrating day together, are discriminated. None of the bhikkhus in Sangha delivering Dhammatalk, guiding meditation and Agung Indonesia discriminates the Theravāda retreat, etc. bhikkhunīs of Saṅgha Agung Indonesia. Even though they are different in tradition, gender, and robe, but The efforts of the most venerable they have the same aim. They are striving together to Nyanasuryanadi Mahāthero to re-establish the get rid of saṁsara (cycle of ) for the happiness Theravāda bhikkhunī saṅgha has given significant of oneself and all beings. influences to the appearance of Theravāda bhikkhunī in the Sangha Agung Indonesia. By getting the ACKNOWLEDGMENTS equality and justice from the bhikkhu saṅgha, the Herein, the writers would like to express the revival of the Theravāda bhikkhuņī saṅgha of Saṅgha gratitude to Sangha Agung Indonesia, uniquely, to Agung Indonesia has given a significant contribution the Most Venerable Nyanasuryanadi Mahāthero, to Indonesian Buddhism. That bhikkhunis can be former head of Sangha Agung Indonesia, who has freely learned and practice Dhammavinaya, and then already given the full opportunity to Buddhist women spread the Dhamma to the laity. Thus, Buddhist to learn and practice Dhammavinaya as Theravadā women in Indonesia have the opportunity to be bhikkhunīs. Of course, while doing all those things, it guided intensively by the bhikkhunīs. is not always smooth. Fortunately, under his support Moreover, by contemplating on the message of and guidance, those bhikhuņīs can overcome all Mahāpajapati Therī, Buddhist women should not be difficulties. hesitated to bring up the same efforts while training REFERENCES themselves and developing the quality of life following Dhammavinaya. [1] Dhammapada. Trans. Thera, Narada. Sri Lanka: Buddhist Culture Centre, 2000; Tin, Daw Mya. Trans. The “If you have any sympathy for me, and if you Dhammapada, Verses and Stories. Burma: The Burma Piṭaka have any gratitude, then make a substantial Association, 1985. effort, all of you, for the continuation of the true [2] Dīghanikāya. Ed. T. W. Rhys Davids and J. Estlin Carpenter. Three vols. 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