buddhist monasticism impact on southeast asia

The interest in the councils lie in what philosophical, ethical, and social questions they raised and how those were resolved to support the evolution of the doctrine and spread of the community. The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. Other pasts: women, gender and history in early modern Southeast Asia. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998 . (Horner, 19381966, vol. According to the tradition, after the death of the great teacher the disciples gathered to collect and preserve his teachings. Delhi: Sundeep Prakashan, 1990. Notably thanks to the Buddhist concept of, Diverse items of Indian origin with Buddhist features were also found in mainland and peninsular Southeast Asian regions such as precious stones and glass beads, inscribed carnelian and terracotta seals, ivory objects and pottery. Sculpture of Angkor and ancient Cambodia: millenium of glory. CAMBODIA: BOOKS OR BOOK CHAPTERSAnonymous (1986) Buddhism and the future of Cambodia,. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. This apparent duality of active behavior and renunciative behavior, even in the context of settled monastic life, is one of the characteristics of Buddhist monastic behavior that continues throughout the history of the institution in many if not all its manifestations. King Kertanagara of Java (reigned 126892) was especially devoted to Tantric practice. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. 536p. The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. Berkeley, CA: Asian Humanities Press, 1981. Indeed, in twentieth-century Amdo, Northeast Tibet (modern Gansu province), the greater Labrang Monastery community supported women's monasteries even without full ordination. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. The two are eremitic asceticism, likely taken from the earliest years of the order, and cenobitic community life, in which monks and nuns are engaged with monastic brethren and lay society. 222223). Buddhism was a new innovation that adapted as India grew and developed. 2v. 252p. Berkeley, CA: Asian Humanities Press, 1981. 343-358 Hamilton Asia BQ1012 .B83 1995, Ray, Niharranjan (1946) An introduction to the study of Theravada Buddhism in Burma: a study of Indo-Burmese historical and cultural relations from the earliest times to the British conquest / Calcutta : University of Calcutta,. Dowling, Nancy (2000), New light on early Cambodian Buddhism, Journal of the Siam Society (Bangkok) 88, pts.1-2 : 122-155, Hansen, Anne (2003), The image of an orphan: Cambodian narrative sites for Buddhist ethical reflection, Journal of Asian Studies (Ann Arbor, MI) 62, no.3 (Aug 2003) 811-834. Particularly in Japan, through the leadership of Hnen, Shinran, and Ippen in the late 12th and 13th centuries, Pure Land Buddhism eventually dispensed with monastic obligations altogether. Fruits of inspiration: studies in honour of Prof. J.G. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. Request PDF | Buddhist Monasticism | In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. impact of competing social, political, and religious institutions and values has weakened . While there were obviously developments of major significance resulting in schisms in the community and the development of historical sects, little of the data in the accounts of the early Buddhist conventions and institutions can be confirmed. Delhi: Sundeep Prakashan, 1990. 195-205 Hamilton Asia BQ6343.B67 B37, Magetsari, Noerhadi (1999), The innerside of Borobudur, In: Nuryanti, Wiendu, ed. Fruits of inspiration: studies in honour of Prof. J.G. Buddhism in South-East Asia: a cultural survey. The point is that there were general meetings at which the doctrinal and disciplinary teachings were reviewed, codified, and sometimes modified to meet the exigencies of changing conditions. A contextual approach to the function and meaning of Borobudur, IIAS [International Institute for Asian Studies] Yearbook (Leiden): 191-219, Legendre, Francoise (1981), Some decorative motifs at Tjandi Sewu, Central Java, Arts of Asia (Hong Kong) 11, no.5 (Sep-Oct 1981) 103-109, Lopez y Royo-Iyer, Alessandra (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov) 3-23, Mulder, Niels (1974), Saminism and Buddhism: a note on a field visit to a Samin community, Asia Quarterly (Brussels) no.3 : 253-258, Nihom, Max (1998), The Mandala of Candi Gumpung (Sumatra) and the Indo-Tibetan Vajrasekharatantra [Maura Jambi], Indo-Iranian Journal (The Hague) 41, no.3 (Jul) 245-254, Nilaknata Sastri, A.K. 330p. Stuttgart: Institut f&r Auslandsbeziehungen, 1978. Louvain, 1988. (Contributions to the study of religion, no.38.) In her translation of the Vinaya, Horner reports that "[t]he householder Anthapiika had dwelling places made, he had cells made, porches, attendance halls, fire halls, huts for what is allowable, privies, places for pacing, wells, halls at the wells, bathing halls, lotus ponds, etc. [P]eople were making repairs carefully, attending to the robes, almsfood, lodgings and medicines for the sick" (Horner, 19381966, vol. RELIGION AS A PERCENTAGE OF WORLD POPULATION: 0.1 percent The original stupas contained the Buddha's ashes. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998, Tsuchiya, Kenji (1989), Batavia in a time of transition / In Yoshihiro Tsubouchi (ed), The formation of urban civilization in Southeast Asia / Kyoto : Center for Southeast Asian Studies, Kyoto University, Hamilton Asia HT147.A785 F67 1989, Vijaya Samarawickrama. Founded in 1926 in opposition to French colonial rule, they maintained a military organization and their own army regulars from 1943 to the mid-1950s. Power in the periphery and socio-religious change among the Karen: from nineteenth century Burma to Thailand today [English summary] [Japanese] Japanese journal of ethnology. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. So far we have discussed the contiributino of Brahmin to the early transmission of Indian culture to southeast Asia. Holt, John Clifford. 2v. 161-169 Hamilton Asia BQ5400 .B84 1994, Chatsumarn Kabilsingh (1998), Buddhism and nature conservation, Bangkok, Thailand : Thammasat University Press, Hamilton Asia BQ4570 .N3 C43 1998, Christie, Anthony H. (1989), Buddhism in Southeast Asia: an anecdotal survey, In: Skorupski, Tadeusz, ed. For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting, Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. Bangkok: Sathirakoses-Nagapradipa Foundation; Foundation for Children, 1999. The history of women in Buddhist monasticism is varied. Henry, Patrick G., and Donald K. Swearer. Munster: Lit, 1994. Those interested in comparisons between Buddhist and Christian monasticism should begin with Henry and Swearer 1989. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. Buddhists believe that the best way to follow the path to enlightenment is to live a disciplined lifestyle, one conducive to generating awareness of one's mental states and the causally produced nature of all elements of existence. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. (Berkeley Buddhist studies series, 2.) v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. Indeed, in addition to places for meditation and worship, monasteries were centers for the study and practice of medicine, for writing and building library collections, for Buddhist arts, for adjudicating community disputes, and in general for serving the needs of host communities. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. 186p. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. de Casparis. The recitation of the threefold refuge formula that makes a person a Buddhist, either lay or monastic, enacts a pledge of taking refuge in the Buddha, the dharma (teaching), and the sangha; most commentaries imply that the three elements are equally important. (1988), The Saya San rebellion (1930-1932): Buddhism, anti-colonialism and nationalism in Burma, Indo-British Review (Madras) , 15, no.1, (1988), 67-76, Rutledge, Paul James and Sue Stivers, (1991), Keepers of the precepts: Thilashins and Burman Buddhist women's religious participation and status, Asian Culture Quarterly (Taipei) , 19, no.3 19-29, Sadler, A.W (1970), Pagoda and monastery: reflections on the social morphology of Burmese Buddhism, Journal of Asian and African Studies (Leiden) , 5, no.4 (Oct,), 282-292, Sao Saimong (1980), The Phaungtaw-u Festival, Journal of the Siam Society (Bangkok) , 68, pt.2 (Jul), 70-81, San Lwin (1996), Kahson: the month for pouring water on the Bo tree, Myanmar Perspectives (Yangon) , 3, no.6, 46-48, San Shwe Bu (1919), The story of Mahamuni, Journal of the Siam Society (Bangkok) , 13, pt.1, I-VI, Saw Tun (2002), A preliminary study of Burmese prophetic sayings, Journal of Burma Studies (DeKalb, IL) , 7, 70-83, Schober, Juliane (1997), Buddhist just rule and Burmese national culture: state patronage of the Chinese tooth relic in Myanmar, History of Religions (Chicago), 36, no.3 (Feb), 218-243, Schober, Juliane (1988), The path to buddhahood: the spiritual mission and social organization of mysticism in contemporary Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall), 13-30, Schober, Juliane (2001), Venerating the Buddha's remains in Burma: from solitary practice to the cultural hegemony of communities, Journal of Burma Studies (DeKalb, IL) , 6, 111-139, Sein Tu (1998), Traditional Myanmar attitudes towards learning, Myanmar Perspectives (Yangon) , 3, no.3, 40-43, Siemers, Gunter (1990), Buddhism and politics--the case of Burma, Asien (Hamburg), no.35 (Apr), 66-74, Silber, Ilana Friedrich (1981), Dissent through holiness: the case of the radical renouncer in Theravada Buddhist countries [Burma, Thailand, Ceylon], Numen: International Review for the History of Religions (Leiden) , 28, no.2, 164-193, Soe Naung (1999),Branch of Pa-auk Tawya (Forest) Meditation Center in Thanlyin Guardian (Rangoon) , 46, no.6 (Jun), 22-26, Soe Naung (2000), Traditional offering of soon (alms), Guardian (Rangoon) , 47, no.5 (May,), 22-23, Stadtner, Donald M. (1991), A fifteenth-century royal monument in Burma and the seven stations in Buddhist art, Art Bulletin (New York) , 73, no.1 (Mar), 39-52. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. Takatani, M (1982). Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. Maitreya, the future Buddha. "Monasticism: Buddhist Monasticism of plates, Jeto, Phra (1973), The revival of Buddhism in Indooesia, Visakha Puja (Bangkok) no.2516 (May 16) 42-45, Jordaan, Roy E. (1998), The Tara temple of Kalasan in central Java, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 85 : 163-183, King, Victor T. (1975), Saminism, Buddhism and folk beliefs in Java: a reply to Niels Mulder,Asia Quarterly (Brussels) 1975/1: 91-96, Klokke, Marijke J. 74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. In the late 12th and early 13th centuries, however, the Buddhist King Jayavarman VII built a new capital called Angkor Thom that was dominated by both Mahayana and Vajrayana monuments, which represent one of the high points of Buddhist architecture. (2001) Buddhism in . The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. 366p. Even though monks and monasteries were outside of temporal society and did not recognize conventional social and political authority structures, relationships between monasteries and governments were often symbiotic. 380p. Under the military regime of General Ne Win, established in 1962, reform and modernization were limited in all areas of national life, including religion. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. Priesthood, article on Buddhist Priesthood; Sagha, overview article. BIBLIOGRAPHY ON BUDDHISM IN SOUTHEAST ASIA, *BRUNEI*BRUNEI: JOURNAL ARTICLESHarrisson, Tom (1955), Indian pioneers in Borneo: c.500 A.D. on Sarawak Museum Journal (Kuching) 6, no.6 (new series), no.21 (old series) (Dec) 511-517, 2p. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. The term Confucianism is derived from Confucius, the convention, Tantra (1941), Sri Vijaya, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 40, no.2 : 239-313, O'Brien, K.P. Self and biography: essays on the individual and society in Asia. : power-protection and Buddhism in Shan worldview Ann Arbor, Mich. : Association for Asian Studies, Hamilton Asia BL2077 .M34 T36 1995, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan. As early as the 4th century ce, China produced Pure Land Buddhism, whose worship of the buddha Amitabha (Amida in Japanese) appealed above all to laypeople. A canonical account of early monastic life. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. Nha Long (1990), The Khmer Buddhist calendar, Vietnamese Studies (Hanoi) no.27 79-80, Sahai, Sachchidanand (1997), The royal consecration (abhiseka) in ancient Cambodia, South East Asian Review (Bihar, India) 22, nos.1-2 (Jan-Dec) 1-10, Sarin, San (1998) Buddhism transformed: religious practices and institutional interplay in Cambodia, Indian Journal of Buddhist Studies (Varanasi) 10: 116-140, Thakur, Vijay Kumar (1983), From Mahayana to Hinayana: a study in Cambodian Buddhism, Journal of the Oriental Institute (Baroda) 33, nos.1-2 (Sep-Dec) 123-131. Wealthy persons often willed their properties to monasteries or individual monks further increasing monastic holdings. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. The art and culture of South-East Asia. Lamotte, tienne. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. (1994), Authority and freedom of action in the (Burmese) Buddhist tradition, In: Gartner, Uta; Lorenz, Jens, eds. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. Berkeley, CA: Asian Humanities Press, 1981. New York, 2002. In this respect, Buddhism practices changed on some aspects. Yangon: Universities Historical Research Centre, 363p. Monastic life. Heritage, tourism and local communities. Aforementioned examples could help to see how the active trade networks and the increase of the monastic system in the Indian Subcontinent permitted both the expansion of Buddhism towards the east, and also reinforced the cultural interactions between the people living along the Silk Roads. 308p. In mainland Southeast Asia, which entertained intense contact with Sri Lanka, Theravada Buddhism was predominant and survived even after the arrival of Islam and Christianity in the region led to the conversion of the biggest part of maritime Southeast Asia. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. New York: St. Martin's Press; Singapore: Institute of Southeast Asian Studies, 2000. viii, 346p. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. Vegetarianism et saintete dans le bouddhisme du Threavada: pour une lecture des sources anciennes a la lumiere de la realite contemporaine [English and Spanish summaries] [French] Archives de sciences sociales des religions. Phnom Penh: The Buddhist Institute, 1998. The early councils and schisms were followed by modifications in later times and other places. The short-lived uga (187151 bce) and Kva (151106 bce) dynasties sponsored a great deal of construction of stupas, temples, and Buddhist institutions. In many countries, moreover, women's ordination lineages did not survive. Buddhism Mahyna Buddhism developed soon after the early schisms, and new theories, rituals, literature, and engagement with lay society were accommodated by and institutionalized in Buddhist monasteries. Delhi: Sri Satguru Publications, 2001. Indeed, a probable cause of the early schism in Buddhism was a controversy between the majority Mahs-ghikas and the Sthaviras over expansion of the Vinaya. Groningen, Netherlands: Egbert Forsten, 2001. A translation of the Pali Vinaya. Sexual relations, marriage, procreation, family life, career, and personal concerns are distractions from religious concerns and thus rejected as preconditions for admission to the Buddhist monastic communities. The number of vows nuns must keep is larger than that for men, and there are specific rules that establish the subordinate status of nuns. Honolulu, 1997. Yangon: s.n., 1999. various pagings. 268p. Buddhist trends in Southeast Asia. (1990) Agama Buddha Maitreya: a modern Buddhist sect in Indonesia, In: Tan, Chee Beng, ed. Groningen, Netherlands: Egbert Forsten, 2001. Of the not numerous but clearly monastic or quasi-monastic organizations of recent origin in other parts of Asia, the Vietnamese Cao Dai achieved some impact. The transmission of Buddhism and Hinduism to Southeast Asia can thus be regarded as the spread of the religious symbols of the more-advanced Austroasiatic peoples to other Austroasiatic groups sharing some of the same basic religious presuppositions and traditions. Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). A second area of Buddhist expansion in Southeast Asia extends from Myanmar in the north and west to the Mekong delta in the south and east. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. Gottingen: Vandenhoeck & Ruprecht, 1978. (Berkeley Buddhist studies series, 2.) Three surviving Vinaya traditions today govern monastic life in different regions and lineages- the Theravada in Southeast Asia and Sri Lanka, the Dharmaguptaka in East Asia, and the Mulasarvastivada in Tibet and the Himalayan region. The transformative power of cloth in Southeast Asia. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. 150-155 Hamilton Asia HN690.8.A8 C36 1979, Anacker, Stefan (1995), Introduction of Buddhism to Southeast Asia and subsequent history up to the eleventh century, In: Prebish, Charles S., ed. Therefore, that information is unavailable for most Encyclopedia.com content. (eds) Seoul : Seoul National University Press. Though restricted at various times by adverse sociological, economic, and political conditions, Buddhist monasteries were centers for teaching and learning, for medical study and practice, and for elaboration of Buddhist doctrines and associated rituals. 253p. Of the slightly less than 100 monastic and quasi-monastic orders in South Asia, well over half developed locally or regionally. (1992), Revival without revivalism: the case of the Buddhists of Malaysia, Sojourn: Social Issues in Southeast Asia (Singapore) 7, no.2 (Aug) 326-335, Liow, Woon Khin Benny (1989) Buddhist temples and association in Penang, 1845-1948Journal of the Malaysian Branch, Royal Asiatic Society (Kuala Lumpur) 62, no.1 57-87, Mohamed Yusoff Ismail (1990), Buddhism among the Siamese of Kelantan: minority religion in a Muslim state, Jurnal Antropologi dan Sosiologi (Kuala Lumpur) 18 55-69, Muhammad Kamal Hassan (1977) A brief survey of Buddhist ascetic practicesAkademika (Kuala Lumpur) no.10 (Jan) 67-76, Vijaya Samarawickrama (2001) Bar Council Malaysia seminar on freedom of religion: the Buddhist view, INSAF: The Journal of the Malaysian Bar (Kuala Lumpur) Special issue 43-54, MALAYSIA : BOOKS, OR BOOK CHAPTERSMohamed Yusoff Ismail (1993), Two faces of Buddhism: Chinese participation in Thai Theravada temples in Kelantan, In: Cheu, Hock Tong, ed. Other meetings followed the First Council. After the fall of the Mauryas, Buddhism continued to develop with government support from central Asian kingdoms. With regional developments in India and gradually elsewhere, first in tropical r Lak and Southeast Asia and later in high-altitude Northwest India, disputes over points of doctrine and monastic discipline arose. It was also in the 7th century that the great scholar from Nalanda, Dharmapala, visited Indonesia. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. 1999 1-10 Hamilton Asia DS528.5 .M93 1999, Anonymous (1998), International Theravada Buddhist Missionary University, Yangon, the Union of Myanmar : inauguration ceremony, 9 December 1998 souvenir, a commemorative publication, [Rangoon] : Ministry of Religious Affairs Hamilton Asia Folio BQ20 .I584 1998, Appleton, George (1943), Buddhism in Burma [London, Calcutta, etc.] 135-149 Hamilton Asia HN690.8.A8 C36 1979, Mendelson, E. Michael (1975), Sangha and state in Burma : a study of monastic sectarianism and leadership /; edited by John P. Ferguson. Moreover, wooden images of the Buddha dating from between the 2, Youth Eyes on the Silk Roads Photo Contest, The International Network of Focal Points for the Silk Roads Programme, Thematic Collection of the Cultural Exchanges along the Silk Roads, World Natural Heritage, Biosphere Reserves and Geoparks. (2001), Cosmopolitan Buddhism on the move: South India and Sri Lanka in the early expansion of Theravada in Southeast Asia, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. (1990), Buddhist devotionalism in Burma, In: Kuppuram, G.; Kumudamani, K., eds. It was in a government's best interest to support and be validated by these institutions, and many of the most famous monasteries were built during the major dynastic periods throughout Asia. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. 115-144 Hamilton Asia DS 527.9 .C66 1995, Fraser-Lu, Sylvia (2001), Splendour in wood : the Buddhist monasteries of Burma / Trumbull, CT : Weatherhill, Hamilton Asia NA6012 .F73 2001, Galloway, Charlotte (1999), Changing times--changing visions: the evolution of the Buddha image in Myanmar, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. The process of institutional development can be seen in recorded events. New York, Sheed and Ward Hamilton & Hamilton Asia DS557.A6 G4513, Tai, Hue-tam Ho (1988), Perfect world and perfect time: Maitreya in Vietnam, In: Sponberg, Alan; Hardacre, Helen, eds. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. Although some scholars locate the Suvarnabhumi (Land of Gold), to which Ashokan missionaries were supposedly sent, somewhere on the Malay Peninsula or in Indonesia, this is probably not accurate. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. The Buddhist order was founded and based on metaphysical principles, but its functions were based on the truth of conventional operations in the world. 32(1):139-41. Building peace in the minds of men and women Expansion of Buddhism into Southeast Asia Since Buddhist monks used to travel with merchants, maritime trade relations between South and Southeast Asia played a major role for the expansion of Buddhism into the latter region. Benn, James, Lori Meeks, and James Robson, eds. While Buddhism had a political role in China in giving legitimacy to rulers, this was much more. 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