Buddhism in Cambodia
Introduction
Buddhism in Cambodia
is currently a form of Theravada Buddhism. Buddhism has existed in since at the
5th century, and in its earlier form was a type of Mahayana
Buddhism. Theravada Buddhism has been the Cambodian state religion since the 13th
century (except during the Khmer Rouge period), and is currently estimated to
be the faith of 95% of the population.
Unconfirmed Singhalese sources assert that
missionaries of King Ashoka introduced Buddhism into Southeast Asia in the 3rd
century BC. Various Buddhist sects competed with Brahamanism and indigenous
animistic religions over approximately the next millennium; during this period,
during these period, Indian culture was highly influential.
The history of Buddhism in Cambodia spans a
number of successive kingdoms and empires. Buddhism entered Cambodia through
two different streams. The earliest forms of Buddhism, along with Hindu influences,
entered the Funan kingdom with Hindu merchants. In later history, a second
stream of Buddhism entered Khmer culture during the Angkor empire when Cambodia
absorbed the various Buddhist tradition of the Mon kingdoms of Dvaravati and
Haripunchai.
For the first thousand years of Khmer history,
Cambodia was ruled by a series of Hindu kings with and occasional Buddhist
king, such as Yayavarman I of Funan, Jayavarman VII, who became a Mahayanist,
and Suryavarman I. A variety of Buddhist traditions co=existed peacefully
throughout Cambodian lands, under the tolerant auspices of Hindu kings and the
neighboring Mon Theravada kingdoms.
1. The Buddhism
Buddhism is a widespread Asian religion or
Philosophy, founded by
Siddartha
Goutama in NE India in the 5th century BC.
The founded of Buddhism was Buddha
Shakyamuni who lived and taught in India some two and a half thousand years
ago. Since then millions of people around the world have followed the pure
spiritual path he revealed. The Buddhist way of life of peace, loving kindness
and wisdom is just as relevant today as it was in ancient India. Buddha
explained that all our problems and suffering arise form confused and negative states
of mind, and that all our happiness and good fortune arise from peaceful and
positive states of mind. He taught methods for gradually overcoming our
negative minds such as love, compassion and wisdom. Through this we will come
to experience lasting peace and happiness. These methods work for anyone, in
any country, in any age. Once we have gained experience of them for ourselves
we can pass them on to others so they too can enjoy the same benefits.
Buddhism is a path of practice and
spiritual development leading to insight into the true nature of reality. Buddhist
practices like meditation are means of changing yourself in order to develop
the qualities of awareness, kindness, and wisdom. The experience developed
within the Buddhist tradition over thousands of years has created an
incomparable resource for all those who wish to follow a path-a path which
ultimately culminates in Enlightenment or Buddhahood. An enlightened being sees
the nature of reality absolutely clearly, just as it is, and lives fully and
naturally in accordance with that vision. This is the goal of the Buddhist
spiritual life, representing the end of suffering for anyone who attains it.
Because
Buddhism does not include the idea of worshipping a creator god, some people do
not see it as a religion in the normal, Western sense. The basic tenets of
Buddhist teaching are straightforward and practical: nothing is fixed or
permanent; actions have consequences; change is possible. So Buddhism addresses
itself to all people irrespective of race, nationality, caste, sexuality, or
gender. It teaches practical methods which enable people to realize and use its
teachings in order to transform their experience, to be fully responsible for
their lives.
2.
Theravada
Buddhism
Theravada Buddhism is strongest in Sri lank,
Cambodia, Thailand, Laos and
Burma
(Myanmar). It is sometimes called ‘Southern Buddhism’.
The name means ‘the doctrine of the
elders’ the elders being the senior Buddhist monks.
This school of Buddhism believes that
it has remained closest to the original teachings of the Buddha. However, it
does not over-emphasise the status of these teachings in a fundamentalist
way-they are seen as tools to help people understand the truth, and not as
having merit of their own.
3. General Aspects of Buddhism
When we first more came to Cambodia we were
naturally interested in
knowing
more about the Cambodian people. We wanted to learn more about their customs
and their way of thinking. We found the study of Buddhism essential for the
understanding of the Cambodia culture because the spiritual background of the
Cambodia people is Buddhism. One is first confronted with the practice of
Buddhism when one sees different customs of the Cambodian, such as giving food
to the monks, paying respect to the Buddha image or reciting the “precepts” on
special occasions such as “Uposatha Day”. The people talking to The three gems
1. I go to the Buddha as my refuge. 2. I go to the Dhamma as my refuge. 3. I go
to the Singha as my refuge.
As
regards paying respect to the Buddha image, people who have a higher level of
understanding know that the uddha has passed away completely.
3.1 The
Three Gems
The first Gem is the Buddha. He is the
discoverer of the truth. Thus he is enlightened. He is the enlightener of the
generation; thus he is enlightened. He is enlightened by omniscience,
enlightened by seeing all, enlightened without being led by others…he is quite
without defilement; thus he is enlightened; he alone discovered the peerless
complete enlightenment, thus he is enlightened; … this Buddha: this is not a
name made by a mother, made by a father… this (name) “Buddha”, which signifies
final liberation, is a realistic description of Enlightened Ones, Blessed Ones,
together with their obtainment of omniscient Knowledge at the root of an
enlightenment.
The Buddha taught that everything in
life is dukkha. Dukkha literally means pain, misery or suffering. However, the
experience of the truth of dukkha is much deeper than a feeling of sorrow or
contemplation about suffering. It is the direct understanding of realization
that none of these phenomena is true happiness. Some people may think that
pondering over this truth is already the experience of the truth if one merely
thinks about it. When panna has been developed to the degree that the arising
and falling away of nama and rupa are directly understood, one will come to
realize the truth of dukkha. Then one will gradually learn to be less attached
to nama and rupa.
The second Gem is the Dhamma. Nibbana
is the dhamma we can take our refuge in, nibbana is included in the second Gem.
Nibbana is a Gem of the highest value, because there is nothing to be preferred
to complete freedom from all sorrow, from birth, old age and death. Nibbana is
real. If one has not yet attained enlightenment, one has not experienced Nibbana.
But if one follows the right path one may realize nibbana, even during this
life.
Nibbana is the deathless, it is the
end of the cycle of birth and death. People may think that is not very
desirable not be born again. It does not make much sense to speculate about
nibbana; if we have not attained enlightenment we cannot imagine what nibbana
is like. At the present time we can experience our defilements; we can
experience the sorrow which is caused in the world by greed, hatred and
ignorance.
The third Gem is the Sangha. The community
of all those who have attained enlightenment. “Ariyan Sangha” or “noble person”
is the name denotes all those who have attained one of the four stages of
enlightenment, not matter whether they are monks, nuns, unmarried layfollowers or
married layfollowers. In the suttas we read that countless men and women
layfollowers, single and married, attained enlightenment.
The sotapanna, the streamwinner, is
bound for the last stage of enlightenment, which is the stage of the arahat. At
the first stage of enlightenment, the stage of the sotapanna, nibbana is experienced
and defilements are eradicated, but not all defilements are eradicated yet.
There are still lobha, dosa and moha. The sotapanna knows that there are still
conditions for akusala cittas, but he does not take them for self. Although he
still ha defilements, he will never transgress the five precepts; it has become
his nature to observer them. He cannot commit a deed which can cause rebirth in
one of the woeful planes; he is “saved from destruction” as we read in the
above-quoted sutta. Those who ae not ariyans cannot be sure that they will not
be reborn in a woeful plane of existence, even if they have done many good
deeds in this life. One may have committed an evil deed in a past life which
may cause rebirth in an unhappy plane. Only ariyans can be sure that they will
not be reborn in an unhappy plane.
Body, monks, is not the self. If body,
monks, were the self, then body would not be involved in sickness, and one
could say of body: “thus let my body be. Thus let my body not be.
3.2 People
A majority of the Cambodian people (around
95%) are the follower of Theravada Buddhism. Islam and Christanity are the
other religion practiced by the people of Cambodia. The official language of
the people is Khmer.
3.3 Monastic orders of Cambodia Buddhism
Despite not having any formal
administrative ties with other Buddhist bodies, Cambodia allows Theravada monks
from countries like Thailand, Laos, Burma and Sri lanka to take part in the
religious ceremonies. Primary reason for this is to make up for the required number
of clergy.
Buddhism in Cambodia itself is
organized on a national basis as per the regulations of 1943 and 1948. There
are two monastic orders of the clergies of Cambodia the Thommayut order and the
Mohanikaya order. The first one of the two is the smaller orders introduced
into Cambodia from Thailand in 1864. It became popular because the support of
the royal family but it remained confined to the Phnom Penh area. The second
one of the above is the larger group to which 90% of the clergy belonged.
Both the order has their own superior
and are organized into a hierarchical structure of eleven levels. The lower
seven levels are together known as the Thananukram while the higher four levels
are together termed as the Rajagana. There are 35 monks in the rajagana of the Mohanikay
order while the Thommayut has just 21. Every monk is required to serve for a
minimum of twenty years to be named to these highest levels.
3.4 Buddhist Bonze & Wats
Wat in Cambodian Buddhism is the
spiritual centre at the village level. A typical wat is enclosed in walls and
comprises a sanctuary, residences for bonzes, a hall, a kitchen, quarters for
nuns and a pond. The main entrance of the wat faces east and is made use of
only during ceremonies. Other entrance opens at other points in wall bur there
are no gates as such.
The sanctuary has an altar with a
statue of Buddha and sometimes religious relics. The sanctuary is for specific
uses of bonzes The hall is the place for other ceremonies, classes for monks
and novices and meal. Stupas containing the ashes of extended family members
stand close to the sanctuary.
Bonzes are Buddhist monks. Becoming a
monk in Cambodia depends on each individual personal choice. However, in
theory, all Cambodian male over 16 years of age serve terms as bonze. The
ordination of a boy as a bonze is a matter of great prestige for his parents.
So much so that if during the parent’s funeral, it is found out that the son
has not undergone ordination, special arrangements are made for it. Most
Buddhist monks do not intend to become a monk for a lifetime, however many of
them do take their vows for entire lifetime.
There are two classes of bonzes at the
Wat the novices and the Bhikkhu need to be at least 20 years of age. Buddhist
monks have to lead a regulated lifestyle and refrain from participating in
political or legal activities. This is changing in modern days and many monks
are taking part in politics.
Women are not ordained but older
women, specially widows can take their vows as nun. In their role as a nun,
they contribute to carry out the daily chores of the wat.
Festivals
A majority of the Cambodian Buddhist
festival are connected to Buddhism. Quite a few festivals celebrated in
Cambodia include:
·
The Chol Chnam:
New Year Festival that takes place in mid-April.
·
The Phchun Ben: A
day to remember the deceased ancestors and close friends celebrated in
September-October.
·
Meak Bochea: A
festival celebrated in January-February to commemorate the last sermon of
Buddha.
·
Vissakh Bochea: A
festival to celebrate birth, enlightenment and death of Buddha in April-May.
·
The Chol Vossa: A
day in June-July that marks the beginning of a penitential season during which
the monks must stay within the temple premises.
·
The Kathen: A day
in September that mark the end of the penitential season.
4.
Metal
development
The
Buddha said that one should realize the impermanence of all things. Everybody
is subject to old age, sickness and death. All things are susceptible to
change. What one is enjoying today may be changed tomorrow. Many people do not
want to face this truth; they are too attached to the pleasant things they can
enjoy through eyes, ears, nose, tongue and bodysense. They do not realize that
these things are not true happiness.
The Buddha cured people’s ignorance by
helping them to have right understanding about their life; he taught them Dhamma.
The Buddha taught different ways of developing wholesomeness: dana or
generosity, sila or morality and bhavana or mental development. Bahavana is a
way of kusala kamma which is on a higher level, because wisdom is developed
through bhavana.
One
way wonder why wisdom, panna, is essential. The answer is that only
understanding things as they are can eliminate ignorance. Out of ignorance
people take what is unwholesome for wholesome. Ignorance causes sorrow. The
Buddha always helped people to have right understanding of their different
cittas. He explained what akusala cittas and kusala cittas are, in order that
people could develop more wholesomeness.
We can verify in our life that the
Buddha taught the truth. His teachings are true not only for Buddhists, but for
everybody, no matter what race or nationality he is or what religion he
professes. Attachment or greed, aversion or anger, and ignorance are common to
everybody, not only to Buddhist. Should not everyone eradicate lobha, dosa and
moha?
People do not always realize that
lobha, dosa and moha lead to sorrow. They may recognize unwholessmeness when it
is coarse, but not when it is subtle. For example, they may know that the citta
is unwholesome when there is lobha which is as coarse as greed or lust, but
they do not recognize lobha when it is more subtle, such as attachment to
beautiful things or to dear people. Why is it unwholesome to have attachment to
our relatives and friends? It is true that we are bound to have lobha, but we should
realize that attachment is not the same as pure loving-kindness. When we think
that we have pure loving-kindness, there can be moments of attachment too.
Attachment is not wholesome; it will sooner or later bring unhappiness.
Although people may not like to see this truth, one day they will experience
that lobha brings unhappiness. Through death we are bound to lose people who
are dear to us. And when sickness or old age affect our sense faculties we may
no longer be able to enjoy beautiful things through eyes and ears.
Seven universal mental
The seven universal are common to all
consciousness. Bhikku Bodhi states.
·
Phassa – contact
·
Vedana – feeling
·
Sanna – perception
·
Cetana – volition
·
Ekaggata –
one-pointedness
·
Jivitindriya –
life faculty
·
Manasikara –
attention
Six occasional mental
The six occasional or particular mental are
ethically variable mental found only in certain consciousnesses.
·
Vitakka –
application of thought
·
Vicara – examining
·
Adhimokkha –
decision
·
Virya – energy
·
Piti – rapture
·
Chanda – desire (to act)
Fourteen unwholesome mental
The unwholesome mental accompany the
unwholesome consciousness.
·
Moha – delusion
·
Ahirika – lack of shame
·
Anttappa –
disregard for consequence
·
Udddhacca –
restlessness
Three mental of the greed group ( Lobha )
·
Lobha – greed
·
Di hi – wrong view
·
Maha – conceit
Four mental of the hatred group ( Dosa )
·
Dosa – hatred
·
Issa – envy
·
Macchariya –
miserliness
·
Kukkucca – regret
Other unwholesome mental
·
Thina – sloth
·
Middha – torpor
·
Vicikiccha – doubt
Twenty-five beautiful mental
The beautiful mental accompany the wholesome consciousness
Bhikku Bodhi states:
Wholesome consciousness is consciousness
accompanied by wholesome roots-non-greed or generosity, non-hatred or
loving-kindness, and non-delusion or wisdom. Such consciousness is mentally
healthy, morally blameless, and productive of pleasant results.
The twenty-five beautiful mental are:
Nineteen universal beautiful mental (
sobhanasadhara a ):
·
Saddha – faith
·
Sati – mindfulness
·
Hiri – shame at doing evil
·
Ottappa – regard
for consequence
·
Alobaha – lack of
greed
·
Adosa – lack of
hatred
·
Tatramajjhattata –
balance, neutrality of mind
·
Kayapassaddhi –
tranquility of mental body
·
Cittapassaddhi - tranquility
of consciousness
·
Kayalahuta –
lightness of mental body
·
Cittalahuta –
lightness of consciousness
·
Kayamuduta –
malleability/softness of mental body
·
Cittamuduta –
malleability/softness of consciousness
·
Kayakammannata –
wieldiness of mental body
·
Cittakammannata –
wieldiness of consciousness
·
Kayapagunnata –
proficiency of mental body
·
Cittapagunnata –
proficiency of consciousness
·
Kayujukata –
straightness/rectitude of mental body
·
Cittujukata –
straightness/rectitude of consciousness
Three abstinences
·
Karu na –
compassion
·
Mudita – sympathetic
joy
One faculty of wisdom ( pannindriya )
·
Panna - wisdom
5.
Meditation
Meditation is impossible for a person
who lacks wisdom. Wisdom is impossible for a person who does not meditate. A
person who both meditates and possesses wisdom is close to nibbana.
The Theravada tradition has two forms
of meditation.
1. Samatha: Calming meditaion
2. Vipassana: insight meditation
Samatha
This is the earliest form of
meditation, and is not unique to Buddhism. It’s used to make the mind calmer
and take the person to higher jhanic states. (Jhanic states are hard to explain
simply; ‘states of consciousness’ is probably the closest easily understandable
definition.) the effects of Samatha meditation are temporary.
Vipassana
This form of meditation is used to
achieve insight into the true nature of things. This is very difficult to get
because human beings are used to seeing things distorted by their
preconceptions, opinions, and past experiences.
The aim is a complete change of the
way we perceive and understand the universe, and unlike the temporary changes
brought about by Samatha, the aim of Vipassana is permanent change.
6.
The
Four Noble Truths
The four noble truths are four
fundamental, categorical statements or propositions (Ekamsika Dhamma) regarding
the man’s existence in Samsara (round of rebirth) and the way out of it. In
this sense, this teaching contains the essence of the Buddha’s teaching, for
the whole of his teaching is about this important fact. The essence of the
Buddha’s teaching is about the existence of Dukkha and the possibility of its
cessation. These Four Noble Truth are:
1. Dukkha Ariya Sacca – the Noble Truth of
Suffering
2. Dukkha Samudaya Ariya Sacca – the Noble Truth
of Arising of Suffering
3. Dukkha Nirodha Ariya Sacca – the Noble Truth
of cessation of Sufferinga
4. Dukkha Nirodha Gamini Patipada Ariya Sacca –
the Noble Truth of path leading to the cessation of Suffering.
Commonly, however, these are reflected to as
Dukkha Sacca, Samudaya Sacca,
Nirodha
Sacca and Magga Sacca. The prefix Ariya or Noble is an indication to show their
importance. Elevated into the status of a Noble person (Ariya puggala) or an
Arahant.
The first Noble Truth is about the existence
of dukkha. The second explains the cause of its arising. The word samudaya
means arising. In the Dhammacakkappavatanna Sutta itself craving or Tanha is
mentioned as the cause of arising of Dukkha. But it should clearly be
understood that the Buddha does not say that anything arises from a single
cause. Similarly, the Buddha does not say that there is a first cause. He
clearly says that the attempt to find the first cause of things is a futile
one. Besides, he points that such an attempt is in no way helpful to the
cessation of dukkha which should be the main concern of all Buddhist.
According to the Budddha things do
arise due to causes and conditions. There is no single that could be pointed
out as the cause of anything that is why it is said Buddhism speaks of a
plurality of causes. Even these are not separate and independent causes. All
causes are interdependent and inter-related. Then why does the Buddha say that Tanha
is the cause of Dukka, that Dukkha arises duet Tanha? This is because in this
context tanha or craving is the most salient, important or obvious cause. Take
the case of the paticca-samuppada. Therein, Avijja or ignorance is given as the
cause of arising of all dukkha. In fact, it is mentioned first in the list of
twelve factors. But even then Avijja should not be taken as either the first
cause or the one single cause. You may have noted that elsewhere craving,
hatred and confusion are given as cause of our existence is samsara. So what is
clear is that in Buddhism there is neither any reference to a first cause or to
a single cause. While it does not speak of a first cause, it accepts that
things do arise due to a number of inter-related and inter-dependent causes.
So in this case Tanha should be taken
as the most obvious causes, Tanha is an urge that arises in the mind. When it
arises regarding things that one desires it is called craving, and when could
have anything as its object. This object may be a person, a thing or even an
idea or a belief. Whatever is the object, tanha or craving leads to conflict or
dukkha.
Tanha is broadly divided into three.These
are;- craving for sensual pleasures (Kamatanha), craving for eternal life (Bhavatanha),and
Craving for annihilation (Vibhavatanha). All kinds craving merely lead to
Dukkha.
7.
The Noble Eightfold Path
The
Noble Eightfold Path is the path leading to the cessation of Dukkha. It is
referred to as the Middle Path or Middle Way (Majjhima patipada), by avoiding
and rejecting the two extremes of sensual lust and self-torment, leads to
enlightenment and deliverance from suffering, namely, the extremes
self-indulgence (Kamasukhallikanuyoga) and the path of self-mortification
(Attakilamathanuyoga). To give oneself up to indulgence in sensual pleasure
(Kama-sukha), the base, common, vulgar, unholy, unprofitable; and also to give
oneself up to self-torment (attakilamatha), the painful, unholy, unprofitable.
If who give oneself up these two extremes and has found the Middle Path, which
causes one to see and to know and lead to peace, to discernment, to enlightenment,
to Nibbana.
The Noble Eightfold Path contains the
essence of the Buddha’s teaching, and it is the knowledge regarding the Four
Noble Truths which contains also the path that is said to be the liberating
knowledge or Vijja.
By following the path leading to the
cessation of suffering, one could put an end to Dukkha, and putting an end to
Dukkha is the goat of Buddhism. This path is called the Ariya Atthangika Magga,
the Noble Eightfold Path. This path is so named because it contains of eight
factors.
These eight factors are:
1.
Samma-ditthi -
Right View or understanding
2.
Samma-sankappa -
Right Thought
3.
Samma-vaca - Right speech
4.
Samma-Kammanta - Right action
5.
Samma-ajiva - Right Livelihood
6.
Samma-vayama - Right effort
7.
Samma-sati - Right mindfulness
8.
Samma-samadhi - Right concentration. These are
called the Noble Path because it leads a person from the stage of a woldling
(Puthujjana) to that of a noble (ariya).
A better known name of this path is Middle path (Majjahima
Patidada). It is
referred
to as the Middle path because it avoids the two extreme paths that were well
known at that time. These two paths are the path of self-indulgence and the
path of self-mortification. The path of self-mortification
(attakilamathanuyoga) was practiced by the believers of Brahmana faith. A main
Brahmana teaching was that there is a soul or a self in everybody. This soul is
a part of the universal soul. The individual soul was called the pudgala-atman
and the universal soul was called the Maha atman, visva atman or jagad atman.
The individual soul being a part of the universal soul was considered to be
indestructible, permanent, everlasting and transmigrating from birth to birth.
They believed that soul is different from the body. According to them the soul
is imprisoned in the body. To attain freedom, the soul has to be freed from the
body. To free the soul from the body, one has to practice difficult ascetic
practices and clean the body. This is why they considered ascetic practices indispensable
for salvation. The Buddha rejected this practice
8.
Paticca-samuppada or
Dependent origination
Paticcasamuppada, the change or circle
of causality consists of twelve nidana (link) and in Buddhist philosophy is
embraced the whole process of arising of a sentient being from life to life and
from moment to moment of consciousness in the following formula:
From avijja (ignorance) arises
Samkhara (mental formation/volitional action).
From Samkhara arises vinnana
(consciousness)
From vinnana arises namarupa (name and
form)
From namarupa arises Salayatana (six
sense perceptions)
From Salaytana arise Phassa (contact)
From Phassa
arise vedana (feeling/sensation)
From vedana arise Tanha (craving)
From Tanha arise Upadana
(grasping/attachment)
From Upadana arise Bhava (becoming)
From Bhava arise Jati (birth)
From Jati arises Jaramarana,
Sokaparideva dukkhadomanassa upayasa (old age, death, grief, sorrow, lamentation
and despair) etc.
These were the major theories of
causality that was known during the time of the Buddha seems to have studied
all these theories known at that time. This is seen from the fact that he
discusses and rejects them.
The Buddha rejected the self causation
theory because he showed the non-existence of a soul. If the non-existence then
it follows that there cannot be a self causation. He found the external
causation theory to be equally baseless. He clearly demonstrated the absence of
a creator God or any such external force as Times or fate. As he rejects these
two theories it naturally follows that he rejects also the combination of these
theories of causation. Besides, his observations made him realize that
everything happens due to cause and conditions and this made him reject the
theory of causation which holds that everything is caused due to accident or
change.
This is the general theory of
causality expounded by the Buddha. This explains everything in the world. This
is the fundamental Truth that the Buddha discovered. This is applicable to
everything in life, everything that exists. It is pointed out in Buddhist texts
this theory is applicable to all sphere of life namely physical, mental, and
moral and even spiritual spheres.
Theory of dependent Origination shows
that
1.
Nothing arises without a
cause
2.
Noting arises from a
single cause
3.
Nothing can exist
independently, unaffected and unrelated to other phenomena.
4.
There is no first cause –
thus a concept of a creator God gets rejects.
But it should not be forgotten that the Buddha’s main concern
was about man and his suffering or Dukkha, as well as the cessation of Dukkha.
Therefore, he attempted to explain this through the theory of Paticca
Samupppada. This is why he applied the general theory of Paticcca sSamuppda to
this particular issue. Through this application, this Buddha evolved a particular
formula which explained the arising of man, the arising of Dukkha as well as
its cessation. This formula of Paticca Samuppada consists of twelve factors or
links, and hence it is referred to as the twelve linked formula of Dependent co-origination.
Conclusion
The Buddhism has been rooted with
Cambodian People long times ago. However, the Buddhism was for Khmers popular
and Kings. Everyday were people devoted Buddha, Dhamma, and Singha in homes or
temples. Everyone who want to be achieved
Raga, Dosa, and Moha in their futures. The Buddhism in Cambodia has been to
teach and to lean the Cambodian people who to known the Buddha and his
teaching.
Nowadays, The Buddhist temples in
Cambodia has many people became to monks or Singha one day in one day. The
increased the Singha has shown that the Buddhism sector continue to 5000 years
correctly by Buddha’ predicated.
Many times ago, The Cambodia people
don’t belief anything without cause and result or (theory of causality) from
the words Buddha’ teaching depend on the Noble Eightfold Path (Right
Understanding, Right Thought, Right Speaking, Right Thinking, Right Action, Right
Livinghood, Right Effort, Right, and Right Concentration). The people know the
methods to gets rid of bad views and things, and kwon the right words of the
Buddha’ teaching purposes to salvation the man being from greed, hatred, ignorance
to Nirbbana.
The Belief Buddhism is no to focus on
the Gods and magical things. To belief by oneselves and themselves no effort to
belief. It is the truth from right views, so The Buddhism in Cambodia still
with the Cambodian people in their mind and heart. To avoid do not good
something is kusala the Buddhism welcome this action from body, speech, and mind.
Many problems are always from mind
show that the beings no experiences and do good to the people and animals in
life too. The compassion is express that open mind to anything or anyone come
to help them. The majority of people have no understanding of the things with
which they daily meet. Nor, when instructed, do they have any right knowledge
of them, although to themselves they seem to have.
Reference
From:
1. Hittps// en.m. Wikipedia. Org
2. Hittps// the Theravada factors
3. Hittp// the BBC news Buddhism
4. The book daily Buddhism Thai
5. Hittp// the Buddhism Org and Community
websites
6. The book introduction of Buddhist philosophy
7. Websites: Buddhism in Cambodia, Guide to
Cambodian Buddhism
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