Sumanapal Bhikkhu (Dr. Subhasis Barua)
Introduction: Cambodia
is a country, located in South-East Asia, bordering the Gulf of Thailand, between Thailand, Vietnam and Laos1.
Buddha's remarkable teachings, emphasizing on practical aspect of life spread
in Ceylon; Burma, Thailand, Nepal, Tibet, Korea, China, Japan and even Cambodia2.
The archaeological finds prove that the Cambodians received Buddhism not only
as their religion but practically the whole of their civilization and Culture.
At first, Buddhism had not stable position in that land, but gradually it made
its ground in the largest part of the country and became the dominant religion
in Cambodia (Kamboja) 3. There is however,
no definite information as to when Buddhism attained this position.
This paper attempts to analyze the condition of Buddhism in
Cambodia. Ascender:
History: The people in various parts
of Southeast Asia came to know of Buddhism as a result of increased contact
with the Indian merchants who had come to the region to trade. These merchants
not only established trading stations in Southeast Asia, but also brought their
religions and cultures with them. Under their influence the local people began
to practice a mixture of Buddhism and Hinduism, while retaining at the same
time many of their
old beliefs and customs4. By the end of
the 4th century, Indian influence had spread throughout the kingdom of
Cambodians. Even in the fifth century some Buddhist monks were said to have
been invited to China to translate Buddhist texts from Indian languages to
Chinese. It was not until the ninth century that Buddhism began to receive some
royal patronage from the rulers. The great emperor 'Suryavarman I' and 'Jayavarman
VII' were great patrons of Buddhism.
The history of Buddhism in Cambodia spans nearly thousand years,
across a number of successive kingdoms and empires. Buddhism, along with Hindu
influences, entered the Funan kingdom with Hindu merchants. Later a second
stream of Buddha's entered Khmer culture during the Angkor Empire when Cambodia
absorbed the various Buddhist traditions of the 'Mon Kingdoms' of 'Dvaravati'
and 'Haripunchai'. A variety of Buddhist traditions co-existed peacefully
throughout Cambodian lands, under the tolerant auspices of Hindu Kings and the
neighboring 'Mon-Theravada' kingdoms Cambodian Buddhism was instrumental in
fomenting Khmer national identity and the independence movement in 20th century
leading to Cambodian independence as a sovereign state.
In fact, Buddhism, after its arrival/ spread in Cambodia became a
dominant and popular religion rather a way of life of the people of Cambodia,
under the patronage of the rulers of Cambodia, such as.........
Patrons of the saddharma:
• Kaundinya jayavarman' (A. D. 478-514) and 'Rudravarman' (A. D.
514-539) Buddhism flourished at 'Funan' under the royal patronage in the fifth
and sixth centuries A. D. Of the kings of the Funan dynasty, like 'Kaundinya
Jayavarman' (A. D. 478-514) and 'Rudravarman' (A. D.
514-539), were important from the religious and cultural points of view5.
In A. D. 484 'Kaundinya Jayavarman' sent a mission under the leadership
of a monk Nagasena by name to the Chinese ruler6. The
'Liang Annals' tell us that 'Kaundinya Jayavarman' in A. D. 503 sent a
mission with the 'coral image of Buddha' to the Chinese emperor ' Wu-ti' who
was a great patron of Buddhism. During his reign two monks
of Funan, 'Sanghapala' and 'Mandrasena came to the Chinese court
in the early years of the sixth century A.D. to translate the 'Buddhist texts7.
Both of them worked hard for several years in China for translating the
Buddhist documents. This shows that the Buddhist monasteries existed in Funan
in Cambodia where Buddhist texts were studied. In A.D. 514 'Rudrasena' succeeded
'Jayavarman'8. In A. D. 519 'Rudravarman' sent
a sandal-wood image of Buddha' to the emperor ' Wu-ti: In A. D. 539 a
'long hair relic of Buddha' was also sent to him9. At' Ta-prohm' in
the province of 'Batgi' in southern Cambodia a Sanskrit inscription
which refers to 'Jayavarman' and 'Rudravarman' has been
unearthed.
• King Javavarman I (A. D. 665): We
find in the 'Vatprei' inscription 10 of King 'Jayavarman I'
dated in the Saka year 587 (A. D. 665), a reference of a charitable trust by
two Buddhist monks named ' Ratnabhanu' and 'Ratnasimha'. 'Ratnabhanu' and
'Ratnasimha'' were receptacles of Virtue, knowledge, mildness, patience,
compassion self control and prudence11.
• Yasovarman (A.D.
889-908): The 'Tep Pranam' stele
inscription12 throws further light on the state of Buddhism in Kambuja
during the reign of 'Yasovarman. ' 'Yasovarman' (A.D. 889-908) was a
great king in every sense of the term. He was liberal in his religious views.
Although he was a devoted follower of Brahmanism, he patronized Buddhism in an
untainted manner. He took as much interest in Buddhism as in Brahmanical
religion. One of the verses of the inscription states—"King
Yasovarman", king of kings the lord of Kambu, has built this 'Saugatasrama' for the well being of the
Buddhists." 13
• Rajendravarman
(A.D. 961): The flourishing
condition of Buddhism in Cambodia during the reign of 'Rajendravarman' is
also attested by few inscriptions14 of this period. The 'Bat cum
inscription' which belongs also to the reign of 'Rajendravarman,' contains some
interesting data regarding 'Mahayana Buddhism' which played an important role
in the religion of Kambuja. 'Rajendravarman' was succeeded by his son 'JayavarmanV.'
• Jayavarman V (A. D. 986-1001): During the reign of Jayavarman V (A.D. 968-1001) 'Mahayana
Buddhism' was in flourishing state in Cambodia. From an Inscription of 'Srey Santhor' of 'Wat Sithor15
in southern Cambodia discovered on the east side of 'Mekong' we learn that Kirtipandita
who was a Buddhist minister of 'Jayavarman V played an important
role in the development of Buddhism in Cambodia in the second half of the tenth
century A.D. This inscription contains interlaid instructions of the king in
support of Buddhist practices. It also refers to the importation of Mahayana books
by Kirtipandita from foreign land.
Suryavarman I (A. D. 1002-1049): Seems
to have been the first Buddhist ruler of Kamboja, as it is indicated by his
posthumous title Nibbanapada. One of his inscriptions16
begins with an invocation to Siva along with Buddha. The 'Sthaviravada' (Theravada)
school of Buddhism also receives equal favor and patronage of king 'Suryavarman'
like the sister school although it reached Cambodia much later than
'Mahayana'. Unfortunately there is only one record of the time to attest this
fact. The inscription of 'Lopburi' (in Siam), engraved on a stale, now
remaining in the modern temple of 'Bang Pahin ', gives us the royal
edict issued by the king for the regulation of the monasteries.
Jayavarman VII (A.D. 1181-1218): 'Jayavarman
VII' the 'Grand, Monarch17 of Kamboja, may be compared to
the great Mauryan 'Ashoka' in respect of their creed, performance of
benevolent activities and possession of noble qualities. He is one of the most
remarkable personalities in the history of Cambodia and in the estimation of
great historians, he is considered as the greatest sovereign of Kambujadesa.
'Jayavarman VII' was a devout Buddhist who received this faith
from his father 'Dhamnindravarman II', 18
etc. but he was probably also influenced in this respect by his two queens-'Jayarajadevi'
and 'Indradevi' the two talented sisters, who were both ardent Buddhists.
During the reign of 'Jayavarma' Mahayana Buddhism with devotion to 'Avalokitesvara
or Lokesvara' become the leading deity of the period and many images of
this deity appeared in different parts of the empire. The four stone faces on
each tower of the
''Bayon'’ 19 are supposed as colossal stone portraits of the great
emperor '.
Jayavarman VII' in the guise of the 'Bodhisattva
Avalokitesvara' facing in all directions. 'Jayavarman VII' died
in C.E. 1218 and was given the posthumous name 'Maha-parama-Saugata', the
Great and supreme Buddhist. Theravada Buddhism: Theravada
Buddhism first manifests itself in an inscription in a private temple at A. D.
1230 in during the reign of ''Indravarman II'. The inscription is partly
in Pali and partly in 'Khmer'. The king gave permission to a lady, to build a
Vihara at the sport and install a Buddha image. Its name was 'Sri Indra
Mahadeva'. But it is not at all a Shiva temple. The temple is intended for
Buddha-worship. Evidently Theravada Buddhism had arrived in Cambodia Pali
became the official language in Cambodia. The customary worship was done by the
monks who shaved the head and wore yellow clothing and left the right shoulder
uncovered. Theravada Buddhism was a message of liberation for those who were
conditioned to look upon their kings as gods, to rely for individual and
collective welfare on the ministrations of Brahmana priests and to accept as
God-given the caste-ridden society and the milieu of life it created.
Mahayana Buddhism: We
are told of one Buddhist priest's 'Nagasena' who was deputed to the
Chinese emperor by king of Funan in the 8th century. He reported that
Brahmanism and Buddhism were flourishing there side by side. But that Buddhism
was surely Mahayanism (purely Indian brand). Since the Gupta age (A.D. 300-550)
of Indian history Buddhist Mahayana faith in Indian had been developing in its
speculative philosophies institutional forms and a well marked bent towards
Hinduism, then gaining ground in the country. Even the forms of worship were
alike. Hence Mahayana Buddhism was easily accommodated within the system of
Hindu culture that prevailed in these states of East Asia. Many kings proclaimed
the Buddha's trinity-the Buddha, the Dharma, The Sangha subscribed to the ' Trikaya'
doctrine, the concept of the Buddha functioning in three kinds of bodies,
which is the fundamental doctrine of Mahayanism. They created four faced statue
"Brahma', 'Vishnu,' 'Maheswar’ and Buddha. Though Shiva is one and
indivisible,
divided in his functions which the additional images
are made to symbolize20.
Cambodia and other Countries: Cambodia
is closely linked with India. The Pala king ' Vigrahapala' belonged to a
line of Kamboja family. A short record engraved on a pillar at "Bangarh
(Dinajpur north)' refers to the construction of a 'Saiva' temple by
a 'Gauda' king of Kamboja family. Though the date of this record is
ascertained may be to the middle of the 10th century A.D. It was formerly
believed that this Kamboja rule was the result of a successful invasion of
North Bengal by the Kambojas, a hill tribe from the north, west, and east.
'Rajyapala' is described as the ornament of the Kamboja family, an ambitious and
powerful Kamboja chief. But the theory of a Kamboja invasion is not supported
by any positive evidence and appears to be highly improbable-^1. In
Cambodia, there is an ancient Vihara known as 'Buddhaghosa Vihara' and a
living tradition in that country. There is no reason to doubt this belief.
The Funan kingdom flourished between B.C. 100 and A.D.500
as a Hindu country. Then it began to assert its presence. The Buddhist 'Sailendra'
kingdom exercised suzerainty over Cambodia as vassal state during the end of
the eighth and the beginning of the ninth centuries. It had no formal
administrative ties with other Buddhist bodies. 'Sailendra' dynasty also
built the fantastic temple 'Angkor Wat' and 'Angkor Thorn' in Cambodia,
and Nalanda in India.
During the 7th and 8th centuries, Thailand's interference in
Cambodia's politics helped the former to influence the religious world of the
latter. Though Thailand disturbed Cambodia's politics and hampered its progress
but the Thai king and their Buddhist world made a distribution
to the progress of Buddhism in Cambodia22. There Buddhism attained
this position undoubtedly due to the influence of Thais. When Burma and Siam
came under Thai rule, Buddhism both as faith and culture existed in these
countries. But in Cambodia, the situation was different. There Hinduism was
turned into Buddhism by the Thai kings, priests and men of high rank in
society.
Siam had been the old rival of Cambodia. But we find in the 'Mangalatthadipani',
published about a decade now by the government of Cambodia, written by 'Sri
Mangala' of northern Siam, about the Siamese king 'Mangkuts 'influence
on Cambodians Buddhism. The '' Jinakalamali' gives an account of the
cultural connection between Cambodia and Srilanka, in the 5th century.
It states that 1967 years after the 'Mahaparinibbana' of Lord Buddha eight
monks headed by 'Mahananasiddhi' from Cambodia with 25
monks from 'Nabbispura' in Thailand came to Srilanka to receive
the Upasampada ordination at the hands of the Sinhalese Mahatheras. Buddhism
continued to flourish in Cambodia in the 16th century A. D. King 'Aug Chan' (A.D.
1516-1566) a relative of king 'Dhammaraja', was a devout Buddhist. He
built pagodas in his capitals and many Buddhist shrines in different parts of
Cambodia. Cambodia's Buddhist world owes a great debt to Ceylon. Pali canon has
been preserved in its entirety in this island and Ceylonese Buddhism had great
influence upon Burma, Cambodia, Siam and Laos, where Theravada Buddhism
flourishes today.
It's Impact on the Cambodian Society: Some
architectural Monuments in Cambodia:
Architectural monuments of which the most imposing are 'Banteay
kdei', 'Ta prohm', 'Preah Khan', 'Neak Pean', 'Banteay Chhmar\ and the
temple of 'Bayon' in the midst of the Capital 'Angkor
Thorn'.
Banteay Kdel: The
earliest of 'Jayavarman 's' religious monuments is perhaps 'Banteay
Kdei', located near the small temple of 'Kutisvara' on the ancient
site of 'Kuti'.
Ta prohm: Another
monument of 'Jayavarmandadeva' is the 'Rajavihara', the temple of 'Ta
Prohm' which was constructed in A.D. 1186 to shelter an image of his mother
'Jayarajachuramani'_ as 'Prajnaparamita' and an image of 'Jayamangalarattha'
preceptor of the king.
Preah Khan: Five
years after the temple of 'Ta Prohm', the king constructed another pious
structure in A.D. 1191 which house the statue of his father, king ''Dharanindravarman
II', deified in the form of the 'Bodhisattva Lokeswara' under
the name 'Jayavarmesvara'. This temple bears now the name 'Freah Khan
'23 and is one of the most spacious of the 'Angkor group'; its
plan is also one of the most complexes.
Neak Pean: This
is another attractive small temple. This little temple of 'Rajasri’ now
known as 'Neak Pean'. The temple, which was dedicated to the 'Bodhisattva
Lokesvar 'a in his function as healer of the sick and the lame, is one of
the most unique and beautiful specimens of all Khmer architecture.
Bay
on: The Bay on which is situated in the centre of the Capital
city of''Angkor Thorn''. It was formerly attributed to 'Yasovarman P (A.D.
889-908); but the recent research of Coeds has proved beyond doubt that it was
the work of 'Jayavarman VIT who ascended the throne in the year A.D.
1181.
Religious Condition of Combodia: During
the reign of 'Srindravarmari' a Chinese embassy came to 'Angkor Thorn'
in A.D. 1296. 'Chou-Ta-Kuan' who accompanied the Chinese Ambassador
wrote his famous account on the manners and customs of Kamboja24.
His account contains some interesting data regarding the religious condition of
the time. He says that there were three religions, which he calls 'Pan-chi',
'Chu-ku', and 'Pa-sseu-wei'. Regarding these three religions, his account
informs us thus-"the learned are called 'Pan-chi' (Pandit). The
monks are called 'Chou-kopu' (which is still the name for 'Siamese Hinayana'
monks), and the 'Taoists' are called 'Pa-sseu-wei' (pasupats).
The distinctive mark of the 'Pan-chi' is a 'white thread'
round their necks-which is never discarded (the up vita). The 'Pan chi, who
enters into service, reaches the highest offices. The 'Ch'ou-kou' shaves
their heads, wear 'yellow garments and keep the right shoulders uncovered and
go barefoot. They eat fish and meat but do not drink wine. They also offer fish
and meat to Buddha. The texts, which they recite, are very numerous and are
written on palm leaves. Some of these monks have palanquins with a golden pole
and a gold-handled umbrella and the king consults them about serious affairs.
Modern and Traditional Activities: We
find that the divisions within the Sangha between ‘Modernists’ and
Traditionalists’ were recorded in Cambodia as early as 1918. Broadly speaking
'Modernists' have attempted to respond to western criticism of Buddhist
institutions by re-interpreting Buddhist teaching particularly those related to
philosophy and meditation in light of both modern secular knowledge and textual
source of Theravada' teaching of the 'Pali canon' 'Traditionalists on the other
hand, look performance of merit making ceremonies and the attainment of
'heightened states' through concentration forward to the meditation.
Traditionalists have tended to reject modern interest in 'Vipassana' meditation
as a foreign affectation and have focused on the memorizing and recitation of
Pali passages rather than attempts to study, translate and interpret the contents
of the Pali 'Tipitaka'. For many years 'Maha Ghosananda' (1929-2007) has
been the most visible and recognizable figure of the 'Maha Nikaya' Modernists
through his ''Dharmayatra' programm and other social change in Cambodian
society. 'Maha Ghosananda' brought to Cambodia a form of engaged
Buddhism that has proved very popular with western Buddhism and 'NGO'S' who
have lent their support and funding to efforts by 'Maha Ghosananda' and
other modernist leaders. High officials of the Cambodian government by
contrast, have tended to support the most conservation of the 'Maha Nikaya
Monks', particularly by the members of a segment known as the role recites of
various Pali Khmer prayers and verses discourses. Reciting this verses lay
supporters can accrue great merit that will result in impenetrate worldly
benefits such as financial or career success. A large number of senior
Cambodian officials (including 'Hunsen') have patronized 'Bayon' temples,
providing for extensive expansions and rich decoration of the most popular
temples 'Bayan' monks also teach the efficacy 'group repentance'
rituals, where through the recitation of Pali text the karmic fruit of carrier
misdeeds can be avoided or moderated. These ritual which developed, from new year’s
repentance Ceremonies, have became very popular among certain segments of
Cambodian society, and have been conducted by the current 'Maha nikaya
Sangharaja’ , 'Tepvong'.
The 'Dhamnayuttika' order in Cambodia seems to occupy a
middle position between 'Maha Nikaya' Modernists and traditionalists. Like the
''Dhamnayuttika' order in Thailand they place a higher premium on
scriptural study and knowledge of the Pali language than they monks of the
traditionalist Cambodia. At the same time they have not embraced the modernist
engaged notion of monk's assessment of social development preferring government
misdeeds. The 'Maha Nikaya' heir condemned this format political activism
calling for the arrest of some monks and defrocking others.
Role of Young Monks: The
'Young Monks' are primarily junior members of the clergy, drawn from temple in
and around 'Phnom Penh'. Unlike the engaged modernists
their interest is not in using the authority of the Sangha to aid social
development programs, but rather to express direct opposition to government
policies and corruption. Since in the 1993 un-monitored electrons, monks have
been permitted to role in Cambodia (a move opposed by some senior monks) while
this has not resulted in any large-scale mobilization of the Sangha as
political force. It has drawn some young monks farther into participation in
parliamentary politics.
Present Cambodia: After
the fall of the "Pol Pot" regime (Democratic Kampuchea), Cambodia
was under 'Vietnamese' occupation and in a civil war during the 1980. 'Vietnam'
ruled through former 'Khmer Rouge' heading the 'Kampuchean people
Revolutionary Party', fighting the 'coalition Government of Democratic
'Kampuchea', composed of their Maoist ex-comrades, the republican conservative 'KPNLF'
and the royalists of' Funcinpec'. Peace efforts intensified in 1989
and 1991 with two international conferences in 'Paris' and a peacekeeping'
mission held maintain a cease-fire. As a part of the peace effort UN-sponsored
elections were held in 1993 held restore some resemblance of normality as did
the rapid diminishment of the 'Khmer Rouge' in the mid 1990 'S. C. nor Odom
Suhanouk' was reinstated as king of coalition government, formed after national
elections in 1998. Compared to its recent past, the 1993-2003 has been one of
relative stability for Cambodia. However, political violence continues to be a
problem.
Present Condition: Hundreds
of thousands of people lost their lives during the 1970-1975 civil wars, when
American saturation bombing targeting Vietnamese communist sanctuaries and
communist atrocities took their toll of Buddhist monks, lay people and temples.
The same fate was meted out to Muslim mosques. By the end of the decade, the
physical destruction of Buddhism in Cambodia was nearly complete. The Buddhist
Sangha and network of temples have been in the forefront of regenerative forces
in the past, in spite of materialistic globalization development pressures, it
can, with help and encouragements from sympathetic
friends again play a leading role in shaping a better future for all Cambodians25,
However, we optimistically believe that Buddhism in Cambodia would gradually
grow up to its glorious state again. As now a day we have the Buddhist
institute for researching Buddhist scriptures in Cambodia. Cambodian Government
opened a Pali High School in 1914; now it has developed into college and this
year a Buddhist University has also started. Phnom-Penh a Royal library was
opened in 1925; there many religious books in Cambodian language have been
published. The cornerstones of Cambodian Buddhism are the Buddhist bonze and
the Wat. Traditionally each village has a spiritual centre-a Wat where of from
five to more than 70 bonzes reside. Becoming a bonze and leaving the Sangha are
matters of individual choice although, in theory, nearly all Cambodian males
over 16 serve terms as bonzes. Most young men don't intend to become fully
ordained bonzes (bhikkhu) and they remain as monks for less than a year. The
ordinations of becoming bonze, is held from mid-April to mid-July, during the
rainy season (Barsabas). Traditionally, they become monks early in life.
A bhikkhu must be at least 20. The monk's life is regulated by Buddhist law and
routine. He should follow 227 rules of monastic discipline and 10 basic
precepts. Women are not ordained, but older women, especially widows, can
become nuns. They live in Wat and play an important role in the every day life
of the temple. Nuns shave their head and generally follow the same precepts as
monks.26
End Notes;
1. www.buddhanet.net/e-learning/Buddhist world southeast.
2. Bapat, P.V. 2500 years of Buddhism, Publication Division Govt.
of India, New
Delhi 1997. p.58.
3. Ibid.
4. www.buddhanet.net/e-blearning/Buddhist world/southeast.
5. Banerjee. A.C. Buddhism in India and Abroad. The World Press
Pvt. Ltd.
Calcutta, 1973. p.206.
6. Hall. D.G.E. A History of South East Asia. Macmillan Press
Ltd.,London,
1994,p.32
7. Eliot. C. Hinduism and Buddhism Vol. III. 1954, p. 105.
8. Briggs, L. P. The ancient Khmer Empire, 1951, p. 30.
9. Pelliot. P. "Le Founan" BEFEO-iii, Hanoi, 1903,
p.284-303.
10. Majumder. R. C. Kambuja Desa, 1944, p. 29.
11. Sengupta. S. Buddhism in South East Asia, Atish memorial
publication society,
Kolkata, 1994, p. 102
12. Majumder, R. C. Kambuja Desa, 1944, p. 37.
13. Sengupta. S. op-cit, p. 102.
14. Chatterjee, B. R., Indian Cultural influences in Cambodia,
1964, p. 140.
15. Codes. G. C. The Making of South East Asia, London, 1966. p.
195.
16. Majumder, R. C., op-cit. p. 149.
17. Sengupta, S. op.cit. p.106.
18. Chatterjee, B. R., op-cit. p. 201.
19. Sengupta, S., op.cit. p.109.
20. Sing, N, International Encyclopedia of Buddhism, Vol-VIII,
1999, p. 2.
21. Majumder, R. C. History of ancient Bengal, pp. 126-127.
22. www.combodian view-com/Cambodian Buddhism-history.
23. Sengupta, S. op-cit. p. 111.
24. Chatterjee. B. R. op-cit. p. 207.
25.www.buddhismtoday.com/English/world/country/016-buddhism%in20%
cambodia.
26. Wikipedia. org/wiki/Buddhism.in-cambodia last modified
5.8.008.
