The present article is the second of two that review the current state of international scholarship on Buddhist monastic education. The first article explained issues and methodology, and this article is organized around Buddhist scriptural languages, such as Sanskrit, Pali, Tibetan, and Chinese, and the many traditions that have formed in different countries, and reviews the requisite literature on each up until 2016. There are dozens of monographs and a number of articles from international scholars that address Buddhist monastic education, and much of the research is informed by anthropological or sociological approaches, though some take historical approaches. These cases are also organized according to country because state power and their forms of government are frequently some of the strongest forces that shape the Buddhist tradition in its given social context and have a clear impact on monastic education; this is especially evident in modern nation-states. First, this paper explores research on the Theravāda traditions of Thailand, Sri Lanka, Myanmar (Burma), Laos, Cambodia, Nepal, and Vietnam, which represents more than two thirds of the current books and articles about monastic education. Among this research, Thailand is the focus of the majority of publications, followed by Sri Lanka. Because Myanmar has been long closed off, there has been insufficient research there; however, this situation has been somewhat rectified following the opening of the country. Next, this paper addresses research on classical India, primarily historical in nature, much of which must rely on Chinese historical materials. The third part focuses on research on Tibetan Buddhism in Mongolia and Tibet, where materials, research topics, and cases are especially rich, but research on these regions has just begun. Nevertheless, due to the reality of political restrictions, scholars can only primarily focus on historical issues or contemporary cases of Tibetan Buddhist groups or individuals that have relocated to South Asia. It is difficult to find examples of research on contemporary monastic education within the Tibetan region governed by China. The fourth section focuses on East Asian Buddhism-China, Japan, and Korea-in which there are fewer instances of research on Chinese Buddhist monastic education. This paper primarily covers English publications, but because there is a need, I have also included Japanese and Chinese scholarship.
