The papers published in this volume were first presented at a conference entitled “Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange,” held in Singapore over the four days 2-5 February 2009. Organised by the Nalanda-Sriwijaya Centre at the Institute of Southeast Asian Studies and funded by the Singapore Buddhist Lodge, the conference drew over fifty participants. The primary aim of the conference was to examine the connections that were established between Asian societies and polities as a result of the transmission and adaptation of Buddhist doctrines. Papers exploring this process mainly through the analysis of textual sources are brought together in this volume. Essays that deal with the archaeological and art historical evidence will appear in Volume Two.

The essays in this volume are not intended to outline the initial stages of the spread of Buddhist doctrines to various parts of Asia. Nor are they meant to be introductory narratives of Buddhism in different regions of Asia. Rather, the essays deal with complex issues related to Buddhism, in the process by which the doctrines, in their varied forms and manifestations, became an integral part of Asian societies and history. Many of the essays are detailed exposition of these evolving phases of Buddhist history in Asia, from the early Common Era to the twentieth century. Together, they demonstrate the long history of Buddhism and highlight the intricate processes through which the circulation of Buddhist doctrines fostered intra-Asian interactions. The aim of the introductory chapter, in addition to the usual practice of briefly summarising individual chapters, is to underscore and provide a basic framework for the important phases of Buddhist interactions within which the chapters in this volume are organised.

BUDDHISM AND INTRA-ASIAN INTERACTIONS

The transmission of Buddhism is often described as a linear process, spreading through several centuries from ancient India to other parts of Asia. This is illustrated in maps with arrows from the Buddhist heartland in South Asia to Central and Southeast Asia and then onward to East Asia. In reality, the process was more complex and the transmission was certainly not unidirectional. Buddhist monks from South Asia, for example, went to China not only to transmit the doctrine, but also to pay homage to Buddhist divinities purportedly living on Chinese mountains.