2.  Burma.  The early history of Burmese Buddhism is obscure and its origin probably complex, since at many different periods it may have received teachers from both India and China.  The present dominant type (identical with the Buddhism of Ceylon) existed before the sixth century[12] and tradition ascribes its introduction both to the labours of Buddhaghosa and to the missionaries of Asoka.  There was probably a connection between Pegu and Conjevaram.  In the eleventh century Burmese Buddhism had become extremely corrupt except in Pegu but King Anawrata conquered Pegu and spread a purer form throughout his dominions.

3.  Siam.  The Thai race, who starting from somewhere in the Chinese province of Yuennan began to settle in what is now called Siam about the beginning of the twelfth century, probably brought with them some form of Buddhism.  About 1300 the possessions of Rama Komheng, King of Siam, included Pegu and Pali Buddhism prevailed among his subjects.  Somewhat later, in 1361, a high ecclesiastic was summoned from Ceylon to arrange the affairs of the church but not, it would seem, to introduce any new doctrine.  Pegu was the centre from which Pali Buddhism spread to upper Burma in the eleventh century and it probably performed the same service for Siam later.  The modern Buddhism of Camboja is simply Siamese Buddhism which filtered into the country from about 1250 onwards.  The older Buddhism of Camboja, for which see below, was quite different.

At the courts of Siam and Camboja, as formerly in Burma, there are Brahmans who perform state ceremonies and act as astrologers.  Though they have little to do with the religion of the people, their presence explains the predominance of Indian rather than Chinese influence in these countries.

4.  Tradition says that Indian colonists settled in Khotan during the reign of Asoka, but no precise date can at present be fixed for the introduction of Buddhism into the Tarim basin and other regions commonly called Central Asia.  But it must have been flourishing there about the time of the Christian era, since it spread thence to China not later than the middle of the first century.  There were two schools representing two distinct currents from India.  First the Sarvastivadin school, prevalent in Badakshan, Kashgar and Kucha, secondly the Mahayana in Khotan and Yarkand.  The spread of the former was no doubt connected with the growth of the Kushan Empire but may be anterior to the conversion of Kanishka, for though he gave a great impetus to the propagation of the faith, it is probable that, like most royal converts, he favoured an already popular religion.  The Mahayana subsequently won much territory from the other school.