03-东南亚的传播 · 引用核查

第 27 行蒲甘与阿奴律陀

本书原文

传统叙事说，一位孟族比丘赞陀阿罗汉（Shin Arahan）从直通来到蒲甘，向阿奴律陀说法，国王皈依。随后他率军攻克直通，带回了大量巴利典籍（三十二头大象驮典籍的故事广为流传）和众多孟族僧侣与工匠，将上座部正式确立为国家宗教。

书目著录1.9.3-1条0420

所据

An Introduction to Buddhist Ethics Foundations Values and Issues - Peter Harvey - 年份不详

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核查结论

Harvey《History of Burma》全书。传统叙事三项逐一坐实，且皆据《琉璃宫史》。（一）赞陀阿罗汉其人：「Shin Arahan, son of a Thaton Brahman, came to Pagan in 1056. He was a Talaing monk of the Theravāda school of southern Buddhism」——孟族（Talaing）、出自直通（Thaton）、上座部，与正文三项皆合。（二）劝化阿奴律陀：记其居蒲甘近郊林间茅棚，樵夫引之入宫；阿奴律陀见之，「realised that here was one whose purity and restrained power were in utter contrast with the leering vacuity of the corpulent Aris」，命之坐，而赞陀阿罗汉径坐王座；

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王问其种姓、所从来、所奉何法，继而请曰「My lord, teach me somewhat, yea, though it be a little, of the law preached by the Lord, the Master」。阿利僧（Aris）之势由此而破。（三）攻直通与三十二象：「the pride of the Burmese was Manuha's thirty-two white elephants, each laden with scriptures and relics」；俘众「numbering 30,000」，含王室、全部僧侣与举城之民；「This is the end of Thaton as a royal city」。此处有一层精确须记：三十二白象本是直通王摩奴哈的御象（原书称其为「this lord of thirty-two white elephants」），战后载经与舍利北归，不是为驮经而特备三十二象。正文作「三十二头大象驮典籍的故事」尚可，若他处写成「用三十二头象来运经」则为增饰。（四）出处：原书此段径引《琉璃宫史》（Hmannan I. 251），并以之为传说而非信史之口吻叙之，与正文「传统叙事说」的框法相合。　　本行原列「缺《琉璃宫史》等编年史可靠译本」一项，今可撤：所需三事（赞陀阿罗汉自直通来、阿奴律陀攻城、三十二象驮典籍）Harvey 皆直引《琉璃宫史》原文并注明卷页（Hmannan I. 251），已足以支撑正文的传统叙事一段，不必另求全译本。若日后要核该编年史的其他条目，再单列不迟。

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版权页／题名页书影只核本卡所列书目著录，不承担该书的内容主张。

第 31 行蒲甘与阿奴律陀

本书原文

蒲甘在十一至十三世纪成为东南亚最重要的上座部中心之一，现存两千余座寺塔遗迹。这里也是巴利文献研究和阿毗达磨学问的活跃场所。缅甸此后的阿毗达磨传统，在此已见其重视；至于强烈的阿毗达磨专学，通说系于十七世纪以降。

书目著录1.9.3-2条0620

所据

[0374] Pagan The Origins of Modern Burma - Michael Aung-Thwin - 年份不详

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核查结论

判疑转确。三项今皆有据，逐一回验。（一）巴利学之盛·确：Luce《Old Burma – Early Pagan》第一卷（书目 0361，）書 85 作"a cunning patchwork of lines taken passim from the Tipiṭaka, which probably indicates the already high level of Pali scholarship at Pagān"。（二）阿毗达磨之业·确：同书書 72 作"The best painters were covering acres of walls in temples with illustrations of the whole Tipiṭaka, Vinaya, Suttanta, Abhidhamma"，其注一七九指敏迦巴古标基寺内廊；

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書 77 另有"If he stresses the Abhidhamma, it is just the external details, not the philosophy"一语，见其用力不匀。（三）专学之系年·确：至于强烈的阿毗达磨专学，通说系于十七世纪以降"，回验 Braun（书目 0499）書 63作"most scholars point to the seventeenth century as the time when a pronounced stress on Abhidhamma studies began in Burma"。订前记一处页次：前记第（二）项系于書 77，实为書 72（書 77 所载是上引external details 一句）；脚注所记 72、77 两页不误，误在据栏，今订。正文、注皆不须再动。

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版权页／题名页书影只核本卡所列书目著录，不承担该书的内容主张。

第 33 行蒲甘与阿奴律陀

本书原文

1287 年前后，蒲甘王朝瓦解；蒙古军队是否真的攻入蒲甘，史料并不清楚。但上座部的根基已经扎牢，此后的阿瓦（Ava）等王朝继续以护法自居。十五世纪，另一批来自斯里兰卡（经由今泰国北部清迈中转）的受戒传承进入缅甸，与既有传承竞争，形成了后来不同"部"（Nikāya）的历史源头。

书目著录1.9.3-3条0621

所据

[0374] Pagan The Origins of Modern Burma - Michael Aung-Thwin - 年份不详

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核查结论

判语久挂"无从核"而其实已可核，今转确。蒙古军队是否真的攻入蒲甘，史料并不清楚"，其存疑之据并已写入；惟判语未随之更新。正文、注皆不须再动，判无从核转确。

第 101 行六斯里兰卡与东南亚的持续互动

本书原文

最后那条箭头最耐人寻味：1753 年，斯里兰卡的比丘戒传承因几百年战乱几近断绝，当时斯里兰卡已无足够数量的具足戒比丘能够共同举行受戒羯磨。斯里兰卡向暹罗（泰国）求援，泰国应邀派来一批比丘，在斯里兰卡重新举行受戒仪式，建立了斯里兰卡今天最大的暹罗派（Siam Nikāya）。这是输出传统的斯里兰卡，向接收传统的东南亚借还戒统。

书目著录1.9.3-4条0415

所据

Buddhism in Sinhalese Society 1750-1900 - Kitsiri Malalgoda - 1976

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逐项核毕：　①戒统断绝：书内明记1697年阿拉干僧团授戒之后「no upasampadā ceremonies were held after 1697. With the demise of these bhikkhus, therefore, it again became impossible for a sāmaṇera to receive higher ordination…Those who did join the order did so without the necessary rites of passage and thus belonged to the category of gaṇinnānses」，即十八世纪前期岛上已无如法受具之比丘，只余未受具的 gaṇinnānse——与正文「几近断绝、已无足够数量的具足戒比丘共举羯磨」相合。

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②1753年暹罗僧团抵锡与重授：「Finally, however, they arrived in 1753」，并引荷兰总督 Loten 回忆录「in the year 1753…the long desired arrival of the priests of the Buddhist doctrine from Siam who arrived safely on the 5th of May…at Trincomalee」；抵康提后「at a newly consecrated sīmā, they performed their first upasampadā ceremony on the full-moon day of Āsāḷha (June–July) 1753」，其后于 Asgiri Vihare 另立第二界坛，并续为沙弥授具，如法比丘遂渐增。　③暹罗派之名：须注意此名是1803年回溯而起的——书中作「The new fraternity which thus began came to be known as the Amarapura Nikaya, and was distinguished from the Kandyan establishment, which, because of its original connection with Siam, henceforth came to be known as the Siyam Nikaya」，即缅甸系阿摩罗补罗派成立后，为与之区别，旧有康提僧团才被称作暹罗派。正文「1753年…建立了…暹罗派」作为戒统源头之说不误，惟严格说1753年立的是戒统与界坛，「暹罗派」之名后起，落实时宜分别措辞。　本行另提「斯里兰卡与暹罗使团档案及1753年复戒史料」，Malalgoda 书中已详引三次赴暹使团的两种当事人记录（Allepola Mohotṭāla《Syāma Varṇanāva》与 Wilbigedara Muhandiram《Syāmadūta Varṇanāva》，均有英译）及英译本 Goonetileke《Syāmopasampadā》，使团程序一节据此可核，不必另取档案原件。判语改「确」。

第 111 行七各地的共性与分殊2 条佐证

本书原文

- 以巴利三藏为正典，觉音注释传统（尤其《清净道论》）在各地皆具高度权威，惟各地课程与修行传统不尽相同；

纸本同据 ×21.9.3-5条0700

所据

[0633] The Path of Purification - Buddhaghosa (Bhikkhu Ñāṇamoli trans.) - 1991

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本面覆看正文書 111 行，今作「以巴利三藏为正典，觉音注释传统（尤其《清净道论》）在各地皆具高度权威，惟各地课程与修行传统不尽相同」，与甲案所拟逐字相符，全称之「都」已去。書 37 复谓巴利文之中兴 developed in several centres in the South Indian mainland and spread to Burma，可担「传布及于各地」。而各国课程之异同，仍无普查之本，正文今已自陈「不尽相同」，不逾所据。判疑→确，处置待裁→已改。

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正文書 111 行首项（同段并作 The Visuddhimagga…systematically summarizes and interprets the teaching of the Buddha contained in the Pali Tipiṭaka。要在其措辞系于上座部全体而不系于某一国，故可担收窄後之语而不可担原有之全称「都」。該本±0，以書 36／37 两面版心复验。

纸本同据 ×21.9.3-6条0701

所据

[0633] The Path of Purification - Buddhaghosa (Bhikkhu Ñāṇamoli trans.) - 1991

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本面覆看正文書 111 行，今作「以巴利三藏为正典，觉音注释传统（尤其《清净道论》）在各地皆具高度权威，惟各地课程与修行传统不尽相同」，与甲案所拟逐字相符，全称之「都」已去。書 37 复谓巴利文之中兴 developed in several centres in the South Indian mainland and spread to Burma，可担「传布及于各地」。而各国课程之异同，仍无普查之本，正文今已自陈「不尽相同」，不逾所据。判疑→确，处置待裁→已改。

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同注之次据：巴利文中兴由南印诸中心传及缅甸，可担「传布及于各地」一层。各国课程之异同则仍无普查之本，正文今已自陈「不尽相同」，不逾所据。

第 132 行延伸阅读

本书原文

- Donald K. Swearer. The Buddhist World of Southeast Asia. 2nd ed. Albany: SUNY Press, 2010.（东南亚上座部整体概论，各国共性与差异的综合处理）

书目著录1.9.3-7条0416

所据

The Buddhist World of Southeast Asia - Donald K. Swearer - 2010

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著录与括注俱实。（一）版本项对：SUNY 五见、State University of New York 十八见；封底自述「Expanded and updated, the second edition offers this wide-ranging account for readers at the beginning of the twenty-first century」，并记初版为 1995 年，「Theravāda homelands since the work's publication in 1995」。书目行「2nd ed. Albany: SUNY Press, 2010」无误。

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（二）「东南亚上座部整体概论」对：Theravada 二百四十一见；封底作「Swearer shows Theravāda Buddhism in Southeast Asia to be a dynamic, complex system of thought and practice embedded in the [其社会脉络]」。（三）「各国共性与差异的综合处理」亦对，覆盖面可具数：Thailand 三百六十九见、Sri Lanka 一百四十七见、Burma 九十七见、Cambodia 八十五见、Laos 七十一见、Vietnam 二十见。兼及斯里兰卡一层可留意：该书虽以东南亚为题，实以锡兰为其源流之一并论，故正文若以之为「东南亚」之据而不及锡兰，尚不失；若要论锡兰本身，此书亦可用。

第 136 行脚注 aung_thwin

本书原文

Michael Aung-Thwin. Pagan: The Origins of Modern Burma. Honolulu: University of Hawaii Press, 1985；G. H. Luce. Old Burma—Early Pagan. Locust Valley: Artibus Asiae, 1969–70。南诏于 832、835 两年先后攻陷汉林与弥臣，两书互证：Luce 作“In 832 and 835 A.D. Halin, the Pyu capital in the north, and Mi-chrēn, the chief Mon city in the south, were sacked by Nan-chao”，Aung-Thwin 同记，并接言缅人乘其后的政治与人口真空而起。骠国的宗教多元一层据 Aung-Thwin，其书记“The deities Viṣṇu and Śiva had figured prominently ever since the first and second century A.D. in Beikthano Myo”，并谓骠人所吸收者为婆罗门教、印度教、佛教与本地的鬼神信仰。本书原作“上座部、大众部乃至大乘的遗迹并存”，两部专治此域之书皆不载：Luce 通检 Mahāsāṃghika、Sarvāstivāda、Sammitīya、Sthavira 皆零命中，Theravāda 五见、Mahāyāna 一见而那一见所论是十一二世纪的蒲甘；Aung-Thwin 亦然。故已改从宗教层面说。考古一路今亦查过，亦不载部派之名：骠国铭刻集（Arlo Griffiths, Marc Miyake, Julian K. Wheatley et al., eds. Corpus of Pyu Inscriptions，EpiDoc 本，一百六十一件，2018）通检 Mahāyāna、Sarvāstivāda、Mahāsāṃghika、Sthavira、Theravāda 皆零命中；近年考古综述 Janice Stargardt. “From the Iron Age to Early Cities at Sri Ksetra and Beikthano, Myanmar.” Journal of Southeast Asian Studies 47, no. 3 (2016): 341–365 亦不举部派，只言室利差呾罗 Khin Ba 舍利室所出为“The oldest surviving examples of Pali in the world”（书内 342 页），毗湿奴城则“only stylistic and palaeographic evidence to date its Buddhist culture from c. the third or fourth century CE onwards”（书内 365 页）；宗教多元一层该文可作旁证，墓葬台地中“Buddhist and Hindu artefacts do occur in some burial terraces”（书内 356 页）。缅文发掘报告合集 Aung Thaw 等 Ancient Myanmar Cities（1993）本书未读。又，1287 年蒙古军队攻入蒲甘一说，Aung-Thwin 存疑：其书记 Narathihapade 系被亲子所杀，蒙古一侧只作“by 1288 may have in fact reached Pagan, although the sources are not clear on this event”；正文已依此软化。

书目著录1.9.3-8条0617

所据

[0374] Pagan The Origins of Modern Burma - Michael Aung-Thwin - 年份不详

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②Stargardt不举部派：書 342「The oldest surviving examples of Pali in the world were inscribed on treasures on gold and silver in the Khin Ba relic chamber at Sri Ksetra」，書 365「At Beikthano at present, there is only stylistic and palaeographic evidence to date its Buddhist culture from c. the third or fourth century CE onwards」，書 356「Buddhist and Hindu artefacts do occur in some burial terraces」（旁证正文书 19 行宗教多元一层）。

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已更新：删「惟骠国三址的发掘报告与铭刻集本书未据该来源复核……此层待考」，改记二件所查與所见，并注缅文报告未读。正文书 19 行（甲）「毗湿奴与湿婆的造像自公元一二世纪起即见于毗湿奴城」仍只 Aung-Thwin 一家，照留。

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版权页／题名页书影只核本卡所列书目著录，不承担该书的内容主张。

第 138 行脚注 harvey

本书原文

G. E. Harvey. History of Burma: From the Earliest Times to 10 March 1824, the Beginning of the English Conquest. London: Longmans, Green, 1925.（阿奴律陀和赞陀阿罗汉的传统记述）

书目著录1.9.3-9条0417

所据

An Introduction to Buddhist Ethics Foundations Values and Issues - Peter Harvey - 年份不详

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核查结论

Harvey《History of Burma》全书。传统叙事三项逐一坐实，且皆据《琉璃宫史》。（一）赞陀阿罗汉其人：「Shin Arahan, son of a Thaton Brahman, came to Pagan in 1056. He was a Talaing monk of the Theravāda school of southern Buddhism」——孟族（Talaing）、出自直通（Thaton）、上座部，与正文三项皆合。（二）劝化阿奴律陀：记其居蒲甘近郊林间茅棚，樵夫引之入宫；阿奴律陀见之，「realised that here was one whose purity and restrained power were in utter contrast with the leering vacuity of the corpulent Aris」，命之坐，而赞陀阿罗汉径坐王座；

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王问其种姓、所从来、所奉何法，继而请曰「My lord, teach me somewhat, yea, though it be a little, of the law preached by the Lord, the Master」。阿利僧（Aris）之势由此而破。（三）攻直通与三十二象：「the pride of the Burmese was Manuha's thirty-two white elephants, each laden with scriptures and relics」；俘众「numbering 30,000」，含王室、全部僧侣与举城之民；「This is the end of Thaton as a royal city」。此处有一层精确须记：三十二白象本是直通王摩奴哈的御象（原书称其为「this lord of thirty-two white elephants」），战后载经与舍利北归，不是为驮经而特备三十二象。正文作「三十二头大象驮典籍的故事」尚可，若他处写成「用三十二头象来运经」则为增饰。（四）出处：原书此段径引《琉璃宫史》（Hmannan I. 251），并以之为传说而非信史之口吻叙之，与正文「传统叙事说」的框法相合。

第 140 行脚注 skilling

本书原文

Peter Skilling. "Theravāda in History." Pacific World: Journal of the Institute of Buddhist Studies, 3rd series, no. 11 (2009): 61–93.（堕罗钵底与东南亚上座部传播的整体框架）法轮石刻及其出土地，见 Robert L. Brown. The Dvāravatī Wheels of the Law and the Indianization of South East Asia. Studies in Asian Art and Archaeology 18. Leiden: E. J. Brill, 1996：该书编号著录的法轮凡四十二件（p. 126）；乌通第 11 号塔址一九六三年出土的法轮、承座与石柱同处成列（p. 72）；纹样第二组七件中五件出自那空巴吞（p. 129）；法轮所附铭文"mostly in Pali"（p. xxvi）。该书取七至十世纪之说（p. xxi）。

纸本1.9.3-10条0618

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[0548] The Dvāravatī Wheels of the Law and the Indianization of South East Asia - Robert L. Brown - 1996

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前记「仍缺堕罗钵底艺术考古专书」所对的是已删之二断，现文不复倚之。判由疑改确。

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六图依次证明堕罗钵底约在七至十世纪延续；全书研究对象约四十二件法轮；法轮附铭多用巴利文；乌通第 11 号塔址出土法轮、承座与石柱；作者分析的立体法轮合计四十二件；第二型七件中五件出自那空巴吞，另两件出自乌通与巴真府。

第 142 行脚注 wyatt

本书原文

David K. Wyatt. Thailand: A Short History. 2nd ed. New Haven: Yale University Press, 2003, pp. 39–48, esp. pp. 42–43, 48（素可泰、兰甘亨、石刻与泰文字母）。

纸本1.9.3-11条0119

所据

Thailand A Short History - David K. Wyatt - 2003

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Wyatt《Thailand: A Short History》pp. 39–48（尤 pp. 42–43、48）叙述素可泰、兰甘亨约 1279 年即位、石刻所见社会宗教情形，以及 1283 年创制泰文字母的传统说法；脚注范围准确。

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三图分别证明兰甘亨约 1279 年继位；素可泰国王护持佛教、僧团而被概括为佛教国家；兰甘亨自称 1283 年创制本地文字变体。末项是书中转述的传统主张，不把自称径作无争议史实。

第 144 行脚注 harris

本书原文

Ian Harris. Cambodian Buddhism: History and Practice. Honolulu: University of Hawaii Press, 2005.（吴哥时代宗教格局与上座部转换的权威研究）

书目著录1.9.3-12条0418

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Cambodian Buddhism History and Practice - Ian Harris - 2005

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Harris《Cambodian Buddhism: History and Practice》（Hawai'i, 2005），三项俱有据。（一）阇耶跋摩七世的大乘身份，坐实：该书导论自述第一章「concludes by looking at the manner in which Buddhism participated in the life of the state, with special emphasis on the dominant role of tantric Mahayana concepts and rituals under Jayavarman VII (r. 1181–c. 1220)」。

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Jayavarman VII 三十七见、Mahayana 四十三见、Bayon 十三见、Angkor 二百八十见，建筑一侧材料亦厚。（二）上座部转型，坐实：第二章标目即〈The Middle Period and the Emergence of the Theravada〉，导论谓其「consideration of the factors that led to the emergence of a distinctively Theravada form of Buddhism in Cambodia following the collapse of Angkorian power」，并处理上座部究系草根传统抑或另一套以宫廷为据点的精英体系这一问题。Theravada 一百四十二见。（三）1431 年之影响，有正面表述：「The last inscription in Sanskrit at Angkor dates from 1327, and Mahayana Buddhism itself largely disappeared after the fall of Angkor in 1431.」1431 凡四见。脚注括注「吴哥时代宗教格局与上座部转换的权威研究」名实相符。更奇者，Ś 被识成数字 9——Śrāvakayāna 作「9ràvakayàna」；ā 又时或作 à（Dvàravatì）。凡检此本，长音符与 Ś 皆不可用标准转写。

第 146 行脚注 evans

本书原文

Grant Evans. A Short History of Laos: The Land in Between. Crow's Nest: Allen & Unwin, 2002.（澜沧王国建立与老挝佛教概史）以下皆据第一章〈Before Laos〉。法昂父子流放之由：其父诱通琅勃拉邦领主之侧室，父子"exiled to Angkor"；"Fa Ngum married a Khmer princess, Keo Keng Nya"；1351 年末"dispatched at the head of a mainly Khmer army"；"in 1353 Fa Ngum became lord of muang Sua"，约 1374 年被废。宝邦像："This Buddha image from Sri Lanka had made its way as far as Vientiane, in the company of Buddhist missionaries from Angkor, in the time of Fa Ngum"；维苏王"is best remembered for installing the Phra Bang as the palladium (protector) of the Lan Xang kings"，此后"the capital would be recognised as Luang Phrabang, 'the place of the Buddha Phra Bang'"。编年史之说与作者的修正："While later chronicles credit Fa Ngum with introducing Buddhism to the Lao, we have seen that Buddhism was already widespread in the region; Lan Xang was simply the first Buddhist kingdom based in Luang Phrabang."该本拼作 Phrabang（百余见），检索勿用 Prabang。

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[0027] A Short History of Laos The Land in Between - Grant Evans - 2002

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[0027] A Short History of Laos The Land in Between - Grant Evans - 2002 书影

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现文七处（流放之由、娶高棉公主、1351 年末统军、1353 年为勐骚之主而约 1374 年被废、宝邦像原出锡兰、维苏王立为护国圣物、后世编年史之说）皆据 Evans 第一章逐字回验，典籍一项原书未言已删。判由疑改确。

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两段分别人证宝邦像经吴哥佛教使团传至万象、以及后出编年史将老挝佛教的引入归于法昂而 Evans 判当地佛教早已流行。与脚注第一章的定位相合。

第 148 行脚注 malalgoda

本书原文

Kitsiri Malalgoda. Buddhism in Sinhalese Society, 1750–1900: A Study of Religious Revival and Change. Berkeley: University of California Press, 1976.（暹罗派的建立与18世纪斯里兰卡戒律史）

书目著录1.9.3-14条0419

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Buddhism in Sinhalese Society 1750-1900 - Kitsiri Malalgoda - 1976

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逐项核毕：　①戒统断绝：书内明记1697年阿拉干僧团授戒之后「no upasampadā ceremonies were held after 1697. With the demise of these bhikkhus, therefore, it again became impossible for a sāmaṇera to receive higher ordination…Those who did join the order did so without the necessary rites of passage and thus belonged to the category of gaṇinnānses」，即十八世纪前期岛上已无如法受具之比丘，只余未受具的 gaṇinnānse——与正文「几近断绝、已无足够数量的具足戒比丘共举羯磨」相合。

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②1753年暹罗僧团抵锡与重授：「Finally, however, they arrived in 1753」，并引荷兰总督 Loten 回忆录「in the year 1753…the long desired arrival of the priests of the Buddhist doctrine from Siam who arrived safely on the 5th of May…at Trincomalee」；抵康提后「at a newly consecrated sīmā, they performed their first upasampadā ceremony on the full-moon day of Āsāḷha (June–July) 1753」，其后于 Asgiri Vihare 另立第二界坛，并续为沙弥授具，如法比丘遂渐增。　③暹罗派之名：须注意此名是1803年回溯而起的——书中作「The new fraternity which thus began came to be known as the Amarapura Nikaya, and was distinguished from the Kandyan establishment, which, because of its original connection with Siam, henceforth came to be known as the Siyam Nikaya」，即缅甸系阿摩罗补罗派成立后，为与之区别，旧有康提僧团才被称作暹罗派。正文「1753年…建立了…暹罗派」作为戒统源头之说不误，惟严格说1753年立的是戒统与界坛，「暹罗派」之名后起，落实时宜分别措辞。　判语改「确」。

第 149 行脚注 nikaya_ge

本书原文

本行四栏各据如下。缅甸：Hiroko Kawanami. Renunciation and Empowerment of Buddhist Nuns in Myanmar-Burma. Leiden: Brill, 2013，书内第 111 页记军政府以"净化"之名整编僧团，"Buddhist monks were categorized into nine sects"，其中最大者为图打摩（Thúdhamma），"today encompasses almost 90 percent of the total sangha population"；第 162 页并记十九世纪曼德勒"the intense competition between monks of the Thudhamma sect and those of the newly established Shwegyin sect"，又谓徐钦派"known for their strict adherence to the Vinaya"（书内第 22 页）。九部之目故不止表中所举二者，表内"多部并存"一语即指此。泰国：见本篇第五章所引 J. L. Taylor. Forest Monks and the Nation-State. Singapore: ISEAS, 1993，其书通篇以法胤（Thammayut）與大部（Mahaanikaai）二名对举。柬埔寨：Ian Harris. Cambodian Buddhism: History and Practice. Honolulu: University of Hawai'i Press, 2005，书内第 106 页：法胤入柬有明确年月，"Led by Mahà Pan (1824–1894), a Khmer based at Wat Bowonnivet, Bangkok, a delegation of eight monks representing Mongkut's rationalist and reformist Thommayut subsequently arrived at the royal court of Udong… A Cambodian branch of the Thommayut was established at Wat Neak Tà Soeng under royal patronage, probably around 1855"，表中"泰系"一语即指此。同页并注两派之别不在教义："There is little to distinguish the Thommayut and the Mahanikay in terms of doctrine, but they do disagree over the interpretation of some elements of monastic discipline (vinaya), such as the wearing of sandals, the carrying of the begging bowl, and the consumption of drinks after midday."；第 108 页又谓摩诃尼迦耶虽在多数地区势力远大，却常觉受制于法胤所享的贵族奥援。老挝：Patrice Ladwig〈Between Cultural Preservation and This-worldly Commitment: Modernization, Social Activism and the Lao Buddhist Sangha〉（所见为排印校样本，刊载出处與年份未核，页码为校样页），校样页 5："After 1975 the Lao Buddhist Fellowship Organization (LBFO) was to become the only representation of the Sangha in Laos, unifying the Dhammayut and Mahanikay sects"。据此，老挝在 1975 年以前亦是法胤、大部二派并存，与泰、柬两栏同一格局，1975 年后二派统合于单一僧团组织老挝佛教联合会；1975 年以前二派孰大，该文未言。

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[1065] Between Cultural Preservation and This-worldly Commitment Modernization Social Activism and the Lao Buddhist Sangha - Patrice Ladwig - 2008

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注前三栏（缅、泰、柬）前已核确，此番只补老挝一栏。校样页 5（页脚「Page 5」对上）小节「Towards a 'productive' Buddhism: changes after the Revolution」首句：「After 1975 the Lao Buddhist Fellowship Organization (LBFO) was to become the only representation of the Sangha in Laos, unifying the Dhammayut and Mahanikay sects」，其脚注 4 只列 Stuart-Fox 1996、Gunn 1982、Lafont 1982、Thepbuali 1975／1977、Zago 1978、Noele & Sicard 1981 为参考，未另述二派之史；

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全文（通检 Dhammayut／Mahanikay／sect）二派名只此一见，1975 年前孰大无言。1066（SOJOURN 2011）、1067（Buddhism, Law & Society 2017–2018）二派名零见，不入注。已更新：注首「本行四栏，前三栏有据，末一栏待考」改「本行四栏各据如下」；按语只下「1975 年以前亦二派并存、1975 年后统合于单一僧团组织老挝佛教联合会、此前孰大该文未言」三层；「统合于单一僧团组织」照注按语与之相应。

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校样页直接记一九七五年后老挝佛教联合会成为唯一僧团代表并统合法胤、大部两派；足证脚注老挝一栏。所见只是排印校样，故只称校样页，不冒充刊本页码。