By Kanai Lal Hazra
Theravada Buddhism exists in Ceylon (Sri Lanka), Burma, Siam (Thailand), Cambodia and in Laos. this kind of Buddhism is the tie that binds Ceylon with these kinds of international locations of Couth-east Asia. the current e-book attempts to teach that Ceylon had powerful cultural hyperlinks together with her neighbours in South-east Asia. From the 11th century onwards the Sihala Sangha and Sihala Buddhism represent a powerful and vitalising strength within the spiritual heritage of South-east Asia, and the Buddhist nations in South-east Asia seemed on Ceylon because the fountainhead of Theravada Buddhism. This publication additionally bargains with the advent and improvement of Buddhism in India. the executive target of this e-book is to ascertain rigorously and to judge traditionally the proof within the fundamental resources in relation to the spiritual ties that existed alongside the Theravada nations. This publication will doubtless be valuable to these drawn to the learn of Buddhism and Buddhist tradition in India in addition to in South and South-east Asia. revealed Pages: 244 with 1 map.
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Additional info for History of Theravada Buddhism in South-East Asia
2D V, pp , 429-430; IHQ, XXII, pp. 8lff; AIU, p, 97; MJB, p. 1 18. 3AJU, pp, 1 12-1 13. d Decline of Buddhism in India India: Introduction, Development an I 'I \� 41 form of questions and answers between king Milinda and Niigasena, the famous Buddhist monk. It is said that king Menander after his meeting with Nagasena took Buddhism as his religion and helped to spread Buddhism in his kingdom. He joined the Sangha as ·a monk and became an arhat. The Fourth Buddhist · Council .! , , :i � The progress of Buddhism continued in north-west India during the rule of the KushaQas who were followers of Buddhism and did a splendid job for its progress.
Their scriptures were the same as those of the Mahavihara but we are informed by the commen tator of the Mahavamsa, that in certain sections of the Vinaya Pitaka for example the Khandhaka and the Parivara, the Canon, as studied in the Abhayagirivihara, had readings different from the corresponding text of the Mahavihara, and in interpretation, too , the two communities had different views . . . ". UCHC, I, Part T, p. 246. 9MHV, ch. XXXIII, v. 81. . ' History of Theravada Buddhism in Ceylon and South-east Asia 51 Buddhism forms the main theme of the religious history of Ceylon.
2MHV, ch XXXVI, v. 41 . 5ibid; ch, XXXVII, v. 6. 4ibid, ch. XXXVI, vv. 1 12-1 1 3. 7ibid, ch. XXXVII, v. 29. 6ibid, ch. XXXVII, v. 1 1 . Dibid, ch. XXXVII, v. 38. Bibid, ch. XXXVII, v. 33. lOibid, ch. XXXVII, v. 12. llibid, ch. xxxvn, v. 39 . 12HBC, p, 97. 1 In the seventh century AD the ·king of Kalinga visited Ceylon and became a monk un�er Jotipiilathera. 2 He was followed by his wife and minister who entered the Sangha. a ( 619-628 AD) in order to ensure the unity among the monks in the Sangha invited the monks of the Mahiivihiira and other fraternities6 (very probably monks of the Abhayagirivihiira and the Jetavaniiriima) and asked them to observe the uposatha ceremony in one place.
History of Theravada Buddhism in South-East Asia by Kanai Lal Hazra