History of Buddhism in Cambodia - AbsoluteAstronomy.com

Suvannaphum

King Ashoka sent missionaries to the land of Suwannaphum, which has sometimes been identified as the mainland southeast Asian region of Mon(now a stat in Myanma,the stat of Mon) and Khmer(now Cambodia)people. The Mahavamsa

Mahavamsa

The Mahavamsa is a historical poem written in the Pali language, of the kings of Sri Lanka...

, a Sinhalese Pali chronicle, mentions these missions.

"Unconfirmed Singhalese sources state that Buddhism was introduced to Suvannaphum, or the 'Golden Peninsula', as mainland Southeast Asia was once referred to, in the 3rd century B.C. under the reign of King Ashoka, the great Buddhist ruler. According to these sources, two monks, Sona and Uttara, were sent to propagate the doctrine of the Master in this region following the great council of 274 B.C. held in Asoka's capital Pataliputta, India. While this mission may be legendary, it indicates that Buddhism has been present in Southeast Asia for a long time. Various Buddhist sects and schools, including Tantrism, vied or coexisted with a dominant Brahamanism and indigenous animistic faiths for centuries before the rise of the classical Southeast Asian empires beginning in the 9th century A.D. In part through Indian merchant traders, Indian cultural influence was pervasive in this early period. In Funan (1st to 5th century A.D.) the first organized Khmer polity, the Khmer people embraced not only the diverse Brahmanic and Buddhist religions but also the social customs and mores of India."

Funan Kingdom

In the period between 100 BC and 500 AD, the Kingdom of Funan in the present-day Mekong Delta

Mekong Delta

The Mekong Delta is the region in southwestern Vietnam where the Mekong River approaches and empties into the sea through a network of distributaries. The Mekong delta region encompasses a large portion of southwestern Vietnam of . The size of the area covered by water depends on the season.The...

established a flourishing sea-faring trade between China, Indonesia, and India. This kingdom was Hindu, with the kings of Funan sponsoring the worship of Vishnu

Vishnu

Vishnu is the Supreme god in the Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God....

and Shiva

Shiva

Shiva is a major Hindu deity, and is the destroyer god or transformer among the Trimurti, the Hindu Trinity of the primary aspects of the divine. God Shiva is a yogi who has notice of everything that happens in the world and is the main aspect of life. Yet one with great power lives a life of a...

. Buddhism was already present in Funan as a secondary religion in these earliest times.

A Sanskrit

Sanskrit

Sanskrit , is a historical Indo-Aryan language and the primary liturgical language of Hinduism, Jainism and Buddhism.Buddhism: besides Pali, see Buddhist Hybrid Sanskrit Today, it is listed as one of the 22 scheduled languages of India and is an official language of the state of Uttarakhand...

inscription from 375 documents the presence of Buddhism in Funan. King Kuandinya Jayavarman (478-514) cultivated Buddhism and sent a Buddhist mission complete with Funanese Buddhist images, carved in coral, to the Emperor of China.

Another early inscription in Sanskrit dated 586-664 at Wat Prey Vier notes that two Buddhist monks named Ratnabhanu and Ratnasimha were brothers. Chinese texts attest that Buddhism flourished in Cambodia in the last half of the 5th century, and that King Jayavarman sent the Indian monk Nagasena to present a memorial in the Chinese Imperial court.

Buddhism was clearly beginning to assert its presence from about year 450 onward, and was observed by the Chinese traveler I Ching

I Ching (monk)

Yijing was a Tang Dynasty Chinese Buddhist monk, originally named Zhang Wenming . The written records of his travels contributed to the world knowledge of the ancient kingdom of Srivijaya, as well as providing information about the other kingdoms lying on the route between China and the Nālandā...

toward the close of the seventh century.

Chenla Kingdom

The Kingdom of Chenla replaced Funan and endured from 500-700. Chenla extend from the Mekong Delta, and along the lands surrounding the Mekong and Tonle Sap rivers.

"According to Ma Touan-Lin, a 13th century Chinese chronicler, there were ten monasteries of Buddhist monks and nuns studying the sacred texts in the 4th and 5th centuries. He stated that two monks from Funan traveled to China in this period at the request of the Chinese emperor, to translate the Sanskrit Tipitika into Chinese. A passage from the History of Leang, a Chinese chronicle written in 502-556, tells us that King Rudravarman sent a mission of monks to China in 535 under the direction of an Indian monk, Gunaratana. The delegation arrived in China in 546, accompanied by 240 palm leaf manuscripts of Mahayana Buddhist texts. Evidence of a cult of Buddha's relics was seen in Rudravarman's request of the Chinese emperor for a 12 feet (3.7 m) long relic of Buddha's hair."

Buddhism was weakened in the Chenla period, but survived, as seen in the inscriptions of Sambor Prei Kuk (626) and those of Siem Reap dealing with the erection of statues of Avalokitesvara

Avalokitesvara

Avalokiteśvara is a bodhisattva who embodies the compassion of all Buddhas. He is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism....

(791). Some pre-Angkorean statuary in the Mekong Delta region indicate the existence of Sanskrit-based Sarvastivada

Sarvastivada

The Sarvāstivāda were an early school of Buddhism that held to 'the existence of all dharmas in the past, present and future, the 'three times'. Vasubandhu's states:-Name:...

Buddhism.

Khmer-style Buddha images are abundant from the period of 600-800. Many Mahayana bodhisattva images also date from this period, often found alongside the predominantly Hindu images of Shiva and Vishnu.

An inscription from Ta Prohm temple in Bali province, dated about 625, states, that the Buddha, Dharma and Sangha are flourishing.

Angkor Kingdom

The transition from Hindu god-king to Mahayana Buddha-king was probably gradual and imperceptible. The prevailing Vaishnavite

Vaishnavism

Vaishnavism is a tradition of Hinduism, distinguished from other schools by its worship of Vishnu, or his associated Avatars such as Rama and Krishna, as the original and supreme God....

and Shaivite

Shaivism

Shaivism is one of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas," and also "Saivas" or "Saivites," revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer,...

faith traditions gave way to the worship of the Gautama Buddha

Gautama Buddha

Siddhārtha Gautama was a spiritual teacher from the Indian subcontinent, on whose teachings Buddhism was founded. In most Buddhist traditions, he is regarded as the Supreme Buddha Siddhārtha Gautama (Sanskrit: सिद्धार्थ गौतम; Pali: Siddhattha Gotama) was a spiritual teacher from the Indian...

and the Bodhisattva Avalokitesvara

Avalokitesvara

Avalokiteśvara is a bodhisattva who embodies the compassion of all Buddhas. He is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism....

.

King Jayavarman II (802-869) is the first real Khmer king of the Angkor

Angkor

Angkor is a region of Cambodia that served as the seat of the Khmer Empire, which flourished from approximately the 9th to 15th centuries. The word Angkor is derived from the Sanskrit nagara , meaning "city"...

Empire. He proclaimed himself god-king and began to establish the capital of Angkor (Rolous) near present day Angkor Wat.

The Buddhist Sailendra

Sailendra

Sailendra is the name of an influential Indonesian dynasty that emerged in 8th century Java.The Sailendras were active promoters of Mahayana Buddhism and covered the Kedu Plain of Central Java with Buddhist monuments, including the world famous Borobudur.The Sailendras are considered to be a...

kingdom exercised suzerainty over Cambodia as a vassal state during the end of the eighth and the beginning of the ninth centuries. As a result, Jayavarman, as a young man, had lived in the court of Java

Java

Java is an island of Indonesia. With a population of 135 million , it is the world's most populous island, and one of the most densely populated regions in the world. It is home to 60% of Indonesia's population. The Indonesian capital city, Jakarta, is in west Java...

and had visited Sumatra

Sumatra

Sumatra is an island in western Indonesia, westernmost of the Sunda Islands. It is the largest island entirely in Indonesia , and the sixth largest island in the world at 473,481 km2 with a population of 50,365,538...

. When he returned to Cambodia, he proclaimed himself a god-king (deva-raja) according to Khmer traditions, identifying himself with Shiva

Shiva

. Nevertheless, he was increasingly friendly to and supportive of Mahayana Buddhist influence throughout his kingdom.

When King Jayavarman II returned to Cambodia from Java, he built three capitals in succession: Hariharalaya, Amarendrapura, and Mahendraparvata. One of these, Amarendrapura, identified with Banteai Chmar, was a Mahayana Buddhist city presided over by Avalokitesvara, the Buddhist bodhisattva of compassion.

Mahayana Buddhism therefore became increasingly established in his empire. The form of Mahayana Buddhism that was propagated in the Srivijaya lands was similar to the Pala Dynasty Buddhism of Bengal, and of the Nalanda

Nalanda

Nālandā is the name of an ancient center of higher learning in Bihar, India.The site of Nalanda is located in the Indian state of Bihar, about 55 miles south east of Patna, and was a Buddhist center of learning from the fifth or sixth century CE to 1197 CE. It has been called "one of the...

University in northern India.

"The Bengal University of Nalanda in Megadha (now Behar) was the theological center of Mahayana Buddhism under the protection of the Pala Dynasty [750-1060]. Shivaist interpretations of Buddhism, tinged with Tantric mysticism (that may have revived portions of pre-Aryan northeastern Indian faith traditions) were worked out in Megadha and then were exported throughout insular and peninsular Southeast Asia, particularly to Java. Yashovarman I (889-910), who ruled from the vicinity of Rolous in the late ninth century, seems to have been a Shivite

Shaivism

Buddhist influenced by Nalanda syncretism. His successors (notably Jayavarman IV) dedicated themselves to Vishnu and Brahma, as well as to Shiva, with whom they continued to be identified by hereditary families of priests. Rajendravarman II studied Buddhism intensely."

The Sailendra dynasty also built the fantastic Mahayana Buddhist temple Borobudur

Borobudur

Borobudur, or Barabudur, is a 9th-century Mahayana Buddhist monument near Magelang, Central Java, Indonesia. The monument comprises six square platforms topped by three circular platforms, and is decorated with 2,672 relief panels and 504 Buddha statues...

(750-850) in Java. Borobudur appears to have been the inspiration for the later fabulous Angkor building projects in Cambodia, particularly Angkor Wat

Angkor Wat

Angkor Wat is a temple complex at Angkor, Cambodia, built for the king Suryavarman II in the early 12th century as his state temple and capital city. As the best-preserved temple at the site, it is the only one to have remained a significant religious centre since its foundation – first Hindu,...

and Angkor Thom

Angkor Thom

Angkor Thom , located in present day Cambodia, was the last and most enduring capital city of the Khmer empire. It was established in the late twelfth century by king Jayavarman VII. It covers an area of 9 km², within which are located several monuments from earlier eras as well as those...

.

The primary form of Buddhism practiced in Cambodia during Angkor times was Mahayana Buddhism, strongly influenced with Tantric tendencies.

"The prevalence of Tantrayana in Java, Sumatra and Kamboja [Cambodia], a fact now definitely established by modern researches into the character of Mahayana Buddhism and Sivaism in these parts of the Indian Orient. Already in Kamboja inscription of the 9th century there is definite evidence of the teaching of Tantric texts at the court of Jayavarman II. In a Kamboja record of the 11th century there is a reference to the 'Tantras of the Paramis'; and images of Hevajra, definitely a tantric divinity, have been recovered from amidst the ruins of Angkor Thom. A number of Kamboja inscriptions refer to several kings who were initiated into the Great Secret (Vrah Guhya) by their Brahmanical gurus; the Saiva records make obvious records to Tantric doctrines that had crept into Sivaism."

"But it was in Java and Sumatra that Tantrayana seems to have attained greater importance. There Mahayana Buddhism and Shaivism

Shaivism

, both deeply imbued with tantric influences, are to be seen often blending with one another during this period. The Sang Hyang Kamahayanikan, consisting of Sanskrit versus explained by an Old Javanese commentary, professed to teach the Mahayana and Mantrayana."

The presence and growing influence of Buddhism continued as the Angkor empire increased in power. King Yosavarman built many Buddhist temples in 887-889, representing the mandala of Mount Meru

Sumeru

Sumeru or Sineru is the name of the central world-mountain in Buddhist cosmology. Etymologically, the proper name of the mountain is Meru , to which is added the approbatory prefix su-, resulting in the meaning "excellent Meru" or "wonderful Meru".The concept of Sumeru is closely related to the...

, the mythical axis of the world. The largest of these temples is Phnom Kandal or "Central Mountain" which lies near the heart of the Angkor complex.

King Rajendravarman II (944-968) "studied Buddhism intensely. Although he decided to remain a Shivaist, he appointed a Buddhist, Kavindrarimathana, chief minister. Kavindrarimathana built shrines to Buddha and Shiva. Jayavarman V (son of Rajendravarman) also remained a devote of Shiva. He, too, permitted his own chief minister, Kirtipandita, to foster Mahayana Buddhist learning and divination."

Surayvarman I

Surayvarman I (1002–1050) is considered the greatest of the Buddhist kings, excepting only Jayavarman VII.

Surayvarman was from present-day southern Thailand in the kingdom of Sri Dhammarat. He was a Tamil-Malay (Srivijaya) "usurper" to the Khmer throne, who claimed legitimate succession to the throne through his Khmer mother. His father was king of the Buddhist kingdom of Tambralingam on the Malay peninsula. He publicly venerated Shiva or Rama according to his official traditions, but was also a devout Mahayana Buddhist king.

A strong proponent of Mahayana Buddhism, he did not interfere or obstruct the growing presence and dissemination of Theravada Buddhism during his reign. "Indeed, inscriptions indicate he sought wisdom from wise Mahayanists and Hinayanists and at least somewhat disestablished the Sivakaivalya family's hereditary claims to being chief priests (purohitar). Surayvarman's posthumous title of Nirvanapada, 'the king who has gone to Nirvana' is the strongest evidence that he was a Buddhist."

Jayavarman VII

Jayavarman VII was a king of the Khmer Empire in present day Siem Reap, Cambodia. He was the son of King Dharanindravarman II and Queen Sri Jayarajacudamani. He married Jayarajadevi and then, after her death, married her sister Indradevi...

(1181–1215) was the greatest of all Khmer Buddhist kings. Jayavarman VII worked tirelessly to establish Buddhism as the state religion of Angkor.

He was already an elderly man, perhaps 60, when he ascended the throne. Before becoming king, he had devoted his long life to meditation and tantra.

Sensing his mortality he worked feverishly to accomplish his works in "saving" the Khmer people and establishing a Buddhist empire in a race against time.

In 1177, the Cham Kingdom of central Vietnam had invaded and sacked Angkor, creating a sense of trauma and crisis throughout the Khmer Empire by attacking and looting the capital. King Jayavarman VII ascended the throne in a climate of crisis, and war.

Jayavarman VII was a Mahayana Buddhist, and he regarded himself to be a Dharma-king, a bodhisattva, whose duty was to "save the people" through service and merit-making, liberating himself in the process.

Scholars speculate why Khmer royalty rejected Hinduism and embraced Buddhism definitively at this time. Perhaps, they suggest, Jayavarman and his people had become disillusioned with the Hindu gods because of their failure to protect the Angkor Empire from being sacked by their enemies, the Cham. The Cham themselves were Hindu and worshiped Shiva, and the Khmer may have therefore felt an instinctive revulsion at the religion of their enemies.

Jayavarman withdrew his devotion from the old gods and began to identify more openly with Buddhist traditions. His regime marked a clear dividing line with the old Hindu past.

Before 1200, art in the temples mostly portrayed scenes from the Hindu pantheon such as Vishnu reclining on a lotus leaf, or the churning of the primeval sea of milk of creation. After 1200, scenes from the Buddhist Jatakas, and life of the Buddha, along with scenes of the Ramayana began to appear as standard motif.

As a "bodhisattva king" Jayavarman VII was considered to be a living Buddha, or bodhisattva who turned his back from the brink of enlightenment to redeem or save his people from suffering; he imagined himself in a role similar to that of the present day Dalai Lama of Tibet.

Images of Jayavarman portray him in the ascetic pose seated in meditation with a serene, enlightened expression. He built numerous public works to serve the people, including waterworks, hospitals, temples, hospices for travelers.

Stone inscriptions say he "suffered from the maladies of his subjects more than from his own; for it is the public griefs that make a king's grief, and not his own."

Another inscription reads: "Filled with a deep sympathy for the good of the world, the king swore this oath; 'All beings who are plunged in the ocean of existence, may I draw them out by virtue of this good work. And may the kings of Cambodia who come after me, attached to goodness...attain with their wives, dignitaries and friends, the place of deliverance where there is no more illness.'"

Profound psychological change was underway in Jayavarman VII's reign. There was a shift away from the cult of devaraja god-king, toward the cult of the Sangha

Sangha

Sangha is a word in Pali or Sanskrit that can be translated roughly as "association" or "assembly," "company" or "community" with common goal, vision or purpose...

, the cult of monks. In former times, great effort and resources were invested into building temples for elite brahman priests and god-kings. Under Jayavarman, these resources were redirected to building libraries, monastic dwellings, public works, and more "earthly" projects accessible to the common people.

His temple, the Bayon

Bayon

The Bayon is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th century or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom...

in Angkor Thom

Angkor Thom

, is the first temple built without walls, indicating its openness to all the people, not exclusive to the god-king and his Brahmin priests. The walls of the Bayon are decorated with scenes from the daily life of the people fishing, eating, gambling and cock-fighting, rather than the heroic deeds of gods and kings.

King Jayavarman considered the Bayon as his masterpiece, his "bride." A stone inscription says "the town of Yosadharapura, decorated with powder and jewels, burning with desire, the daughter of a good family...who married by the king in the course of a festival that lacked nothing, under the spreading dais of his
protection."

The purpose of this mystical marriage of King and people, the inscription goes on to say, was the "procreation of happiness throughout the universe."

The building projects commissioned by Jayavarman were redolent with tantric Buddhist symbolism. The word "bayon" means "ancestor yantra

Yantra

Yantra is the Sanskrit word for "instrument" or "machine". Much like the word "instrument" itself, it can stand for symbols, processes, automata, machinery or anything that has structure and organization, depending on context....

" - a magic symbol of geometric shape of tantric Buddhism. In the center of the Bayon temple was an image of Buddha-Mucalinda

Mucalinda

Mucalinda, Muchalinda or Mucilinda is the name of a naga , who protected the Buddha from the elements after his enlightenment....

: the Buddha sitting on a seven-headed cobra, with the serpent's hood unveiled above the Buddha as protection from the elements. The Buddha image has the features of Jayavarman VII himself.

Jayavarman other major temple projects included Preah Khan

Preah Khan

Preah Khan , sometimes transliterated as Prah Khan, is a temple at Angkor, Cambodia, built in the 12th century for King Jayavarman VII. It is located northeast of Angkor Thom and just west of the Jayatataka baray, with which it was associated. It was the centre of a substantial organisation,...

and Ta Prohm

Ta Prohm

Ta Prohm is the modern name of a temple at Angkor, Siem Reap Province, Cambodia, built in the Bayon style largely in the late 12th and early 13th centuries and originally called Rajavihara...

.

While Jayavarman VII himself was Mahayana Buddhist, the presence of Theravada Buddhism was increasingly evident. "This Singhalese-based Theravada Buddhist orthodoxy was first propagated in Southeast Asia by Taling (Mon) monks in the 11th century and together with Islam in the 13th century in southern insular reaches of the region, spread as a popularly-based movement among the people. Apart from inscriptions, such as one of Lopburi, there were other signs that the religious venue of Suvannabhumi were changing. Tamalinda, the Khmer monk believed to be the son of Jayavarman VII, took part in an 1180 Burmese-led mission to Sri Lanka to study the Pali canon and on his return in 1190 had adepts of the Sinhala doctrine in his court. Chou Ta-Laun, who led a Chinese mission in to Angkor in 1296-97 confirms the significant presence of Pali Theravada monks in the Khmer Capital."

Decline of Angkor & the Emergence of a Theravada Kingdom

After the 13th century Theravada Buddhism became the state religion of Cambodia.

King Jayavarman VII had sent his son Tamilinda to Sri Lanka

Sri Lanka

Sri Lanka, officially the Democratic Socialist Republic of Sri Lanka is a country off the southern coast of the Indian subcontinent. Known until 1972 as Ceylon , Sri Lanka is an island surrounded by the Indian Ocean, the Gulf of Mannar and the Palk Strait, and lies in the vicinity of India and the...

to be ordained as a Buddhist monk and study Theravada Buddhism according to the Pali

Páli

- External links :* *...

scriptural traditions. Tamalinda then returned to Cambodia and promoted Buddhist traditions according to the Theravada training he had received, galvanizing and energizing the long standing Theravada presence that had existed throughout the Angkor empire for centuries.

During the time Tamalinda studied at the famous Mahavihara

Mahavihara

The Mahavihara was for several centuries the center of Theravada Buddhism in Sri Lanka. It was founded by king Devanampiya Tissa in his capital Anuradhapura. The Mahavihara was the place where Theravadin orthodoxy was established by monks such as Buddhaghosa...

Monastery in Sri Lanka (1180–1190), a new dynamic type of Theravada Buddhism was being preached as the "true faith" in Sri Lanka. This form of Buddhism was somewhat militant and highly disciplined in reaction to the wars with the Tamil that nearly destroyed Buddhism in Sri Lanka in the 9th and 10th centuries. As Theravada Buddhism struggled for survival in Sri Lanka, it developed a resiliency that generated a renaissance throughout the Buddhist world, and would eventually spread across Burma, Chang Mai, the Mon kingdoms, Lana, Sukothai, Laos, and Cambodia.

In the 13th century, wandering missionaries from the Mon-Khmer-speaking parts of Siam, Burma, Cambodia, and Sri Lanka played an important part in this process.

When Prince Tamalinda returned after ten years of ordination, he was a Thera, a senior monk, capable of administering ordination into this vigorous Theravada lineage, which insisted on orthodoxy and rejected Mahayana "innovations" such as tantric practices.

The mass conversion of Khmer society to Theravada Buddhism amounted to a nonviolent revolution

Nonviolent revolution

A nonviolent revolution is a revolution using mostly campaigns of civil resistance, including various forms of nonviolent protest, to bring about the departure of governments seen as entrenched and authoritarian...

every all level of society. All monumental building projects that had characterized the Angkor empire came to a sudden end. Scholars struggle to account for this sudden and inexplicable transformation of Khmer civilization.

Theravada Buddhism succeeded because it was inclusive and universal in its outreach, recruiting the disciples and monks from not only the elites and court, but also in the villages and among the peasants, enhancing its popularity among the Khmer folk.

"Their message succeeded because it provided a meaningful way of relating to the world for many who had been marginal to the classical civilizations or who had been seriously affected by the disruption of the classical civilizations in the 13th and 14th centuries."

Journalist Elizabeth Becker explained the phenomenon: "Cambodians were ripe for conversion. The political integrity and morality of the kingdom were thrown into question at the time, and Cambodians converted en masse to this new faith that offered social tranquility without striving for material gain or power. The modest Buddhist bonzes were a welcome change from the arrogant and wealthy priests of the kings. The new Buddhists dressed in simple saffron robes. They possessed a sense of responsibility for all, not just the nobility. Eventually they became as revered as the devaraja, who in turn became a Theravada Buddhist himself as patron of the faith."

Other scholars suggest that the classical Angkor Empire collapsed from desertion from within and assault from without, from growing external threats and assaults from Siam and Vietnam which were both in ascendancy at the time.

"The post-Angkor period saw the dramatic rise of the Pali Theravada tradition in Southeast Asia and concomitant decline of the Brahmanic and Mahayana Buddhist religious traditions. A 1423 Thai account of a mission to Sri Lanka mentions eight Khmer monks who again brought orthodox Mahavihara sect of Singhalese order to Kampuchea. This particular event belied, however, the profound societal shift that was taking place from priestly class structure to a village-based monastic system in Theravada lands. While adhering to the monastic discipline, monks developed their wats, or temple-monasteries, not only into moral religious but also education, social-service, and cultural centers for the people. Wats became the main source of learning and popular education. Early western explorers, settlers, and missionaries reported widespread literacy among the male populations of Burma, Thailand, Kampuchea, Laos, and Vietnam. Until the 19th century, literacy rates exceeded those of Europe in most if not all Theravada lands. In Kampuchea, Buddhism became the transmitter of Khmer language and culture."

The Theravada revolution was therefor a grassroots movement of the Khmer people rejecting the oppressive burden of maintaining the god-king religion of Hinduism and Mahayana Buddhism. The monumental temples that had countless thousands of slaves attached to them were gradually abandoned to the jungles.

With the rise of Siam in the west and Vietnam in the east, the classical Angkor empire disappeared and the beginning of present day Cambodia began. The center of government began to migrate away from Angkor to a more central location in the center of Cambodia, in the regions near present day Phnom Penh.

Cambodia became from this time forward a Theravada Buddhist nation. "Theravada Buddhism, unlike almost all the previous religions of the country, its doctrines were not imposed from above but were preached to the people. It was simple, required no expensive priesthood or temples and little ceremonial. Its missionaries practiced austerity, solitude, humility, and poverty. Their example and their direct contact with the people started to undermine the old state religion and the monastery which rested upon it. Theravada Buddhism remained the great belief and comfort of the Khmer people until 1975."

Zhou Daguan, a Chinese visitor to the Royal Court of Cambodia at this time wrote of the presence of Theravada Buddhist monks in the latter days of Angkor.

Zhou Daguan was an emissary from the court of Timur Khan, Emperor of China. Daguan lived in Angkor Thom for one year 1296-7 and wrote a small book about his observations in which he described Theravada monks with shaved heads, yellow robes and one shoulder bare, walking barefoot throughout Cambodia. Their temples were simple, he said, containing one image of Sakyamuni Buddha. The image was draped in yellow cloth.

The Theravada monks ate meat or fish but did not drink wine. They ate only one meal a day. They did not cook in the temple, but lived on alms food.

"The books they recited from were very numerous. These were made of neatly bound palm leaves covered with black writing. Some of the monks were royal counselors, and therefore had the right to be conveyed in palanquins with gold shafts accompanied by umbrellas with gold or silver handles. There were no Buddhist nuns."

Buddhist Middle Ages

The Jinakalamali gives an account of the cultural connections between Cambodia and Sri Lanka in the fifteenth century. It states that 1967 years after the Mahaparinibbana of the Buddha, eight monks headed by Mahananasiddhi from Cambodia with 25 monks from Nabbispura in Thailand came to Sri Lanka to receive the umpasampada ordination at the hands of the Sinhalese Mahatheras.

As Angkor collapsed under the advancing jungles, the center of power of the Theravada Cambodia moved south toward present day Phnom Penh

Phnom Penh

Phnom Penh is the capital and largest city of Cambodia. Located on the banks of the Mekong River, Phnom Penh has been the national capital since the French colonized Cambodia, and has grown to become the nation's center of economic and industrial activities, as well as the center of security,...

. Phnom Penh was originally a small riverside market center where the Mekong River and the Tonle Sap River converge.

Phnom Penh was founded when Lady Penh found a "four-faced Buddha" floating down the river on a Koki tree during the flooding season. She retrieved the Buddha image and had the Wat Phnom constructed to house the image. The four-faced Buddha [Buddha facing the four directions] is important in Khmer Buddhist iconography, signifying the establishment of the kingdom of the Buddha of the Future, Maitreya

Maitreya

Maitreya , Metteyya , or Jampa , is foretold as a future Buddha of this world in Buddhist eschatology. In some Buddhist literature, such as the Amitabha Sutra and the Lotus Sutra, he or she is referred to as Ajita Bodhisattva.Maitreya is a bodhisattva who in the Buddhist tradition is to appear on...

, who is often identified with the Buddha-king of Cambodia.

After 1431 when the Cambodian kings permanently abandoned Angkor due to a Siamese invasion, the royal court was located on Udon Mountain, a few miles north of Phnom Penh. Siamese incursions from the west and Vietnamese invasions from the east weakened the Khmer empire. The Vietnamese invaders attempted to suppress Theravada Buddhism and force the Khmer people to practice Mahayana Buddhism. The Siamese, on the other hand, would periodically invade Cambodia and attempt to drive out the "unbelievers" in an attempt to protect the Theravada religion. This power-struggle between the two ascendant powers continued until the arrival of the Europeans in the 16th century.

Colonial Era

Buddhism continued to flourish in Cambodia in the sixteenth century. King Ang Chan (1516–1566), a relative of King Dhammaraja, was a devout Buddhist. He built pagodas in his capital and many Buddhist shrines in different parts of Cambodia. In order to popularize Buddhism, King Satha (1576-1549), son and successor of King Barom Reachea, restored the great towers of the Angkor Wat, which had become a Buddhist shrine by the sixteenth century.

When Western merchants and missionaries first made contact with Cambodia, they discovered a three-tiered society consisting of the nobility, the common people (who were primarily rice farmers), and the Buddhist monks who were custodians of Khmer culture and identity.

Each successive wave of European influence was accompanied by Catholic missionaries, but Theravada Buddhism proved surprisingly resistant to foreign attempts to convert the Khmer people.

In 1556, the Portuguese missionary Gaspar de Cruz spent about a year in Cambodia and visited the capital at Lovek where King Cham reigned. The missionary complained bitterly of his inability to convert the Khmer people to Christianity, and blamed the Buddhist monks for his failure: The monks, he said, are "exceedingly proud and vain...alive they are worshiped for gods, in so that the inferior among them do worship the superior like gods, praying unto them and prostrating themselves before them; and so the common people have great confidence in them, with great reverence and worship; so that there is no person that dare contradict them in anything... [It] happened sometimes that while I was preaching, many round me hearing me very well, and being very satisfied with what I told them, that if there came along any of these priests and said, 'This is good but ours is better,' they would all depart and leave me alone.'"

During the colonial period, the peace was periodically breached by outbreaks of religiously-motivated violence. Periodic millenarian revolts, often led by charismatic monks or self-proclaimed holy men. In 1820-21, a Millennial uprising was led by a former monk named Kai, who was recognized as a holy man with supernatural powers. He organized a revolt against the Vietnamese overlords from his hideout in Ba Phanom.

During the seventeenth, eighteenth, and nineteenth centuries, Thailand's involvement in Cambodian politics extended Thai influence into religious matters as well. In 1855, King Norodom invited monks from the Thai Dhammayuttika Nikaya to establish a Dhammayuttika presence in Cambodia. Maha Pan, a Khmer monk who had studied under some of the same teachers as Thailand's Mongkut

Mongkut

Phra Bat Somdet Phra Poramenthramaha Mongkut Phra Chom Klao Chao Yu Hua , or Rama IV, known in foreign countries as King Mongkut , was the fourth monarch of Siam under the House of Chakri, ruling from 1851-1868...

, was appointed the first sangharaja

Sangharaja

Sangharaja is the title given in many Theravada Buddhist countries to a senior monk who is the titular head either of a monastic fraternity , or of the Sangha throughout the country...

of the new Khmer Dhammayuttika tradition (usually referred to as 'Thommayut'), taking up residence at Wat Botum Vaddey, a new temple built adjacent to the palace in Phnom Penh.

The newly-formed Thommayut order benefited from royal patronage, but frequently came into conflict with the existing Mohanikay (Mahanikaya) lineage. The Thommayut were sometimes accused of holding loyalty to the Thai court, rather than to the Khmer nation.

Cambodia was recognized by the West as a "protectorate" of France in 1867. Over the course of the next forty years, the territory of modern Cambodia was integrated as a colony into French Indo-China through a series of "protective" agreements with the Vietnamese, and treaty concessions from Thailand

Thailand

Thailand , officially the Kingdom of Thailand , formerly known as Siam , is a country located at the centre of the Indochina peninsula and Southeast Asia. It is bordered to the north by Burma and Laos, to the east by Laos and Cambodia, to the south by the Gulf of Thailand and Malaysia, and to the...

. Periodic convulsions of violence, led by Buddhist holy men, would periodically break out against the French.

During the era of French rule, significant advances were made in the education of Cambodian monks, both in specifically Buddhist topics and more general studies. In Phnom Penh, a Pali high school for monks was created in 1914, and later converted into a college. This four-year diploma granting program for monks included not only education in the Pali language and Buddhist canon, but also basic education in modern, secular topics. Beginning in 1933, elementary Pali schools were established to provide new monks with a shorter introduction to Pali. These schools eventually developed into broader monastic schools, where all monks were given basic education in the dhamma-vinaya. In 1961, a Buddhist university, the Buddhist University of Phra Sihanu-Raja began instruction.

Primary education of Cambodian children continued to take place at temple schools. Monks were also encouraged to become involved in community development projects.

Khmer Rouge Era

In 1975 when the communist Khmer Rouge took control of Cambodia, they tried to completely destroy Buddhism and very nearly succeeded. By the time of the Vietnamese invasion in 1979, nearly every monk and religious intellectual had been either murdered or driven into exile, and nearly every temple and Buddhist temple and library had been destroyed.

The Khmer Rouge policies towards Buddhism- which included the forcible disrobing of monks, the destruction of monasteries, and, ultimately, the execution of uncooperative monks effectively destroyed Cambodia's Buddhist institutions. Monks who did not flee and avoided execution lived among the laity, sometimes secretly performing Buddhist rituals for the sick or afflicted.

Estimates vary regarding the number of monks in Cambodia prior to the ascension of the Khmer Rouge, ranging between 65,000 and 80,000. By the time of the Buddhist restoration in the early 1980s, the number of Cambodian monks worldwide was estimated to be less than 3,000. The patriarchs of both Cambodian nikaya

Nikaya

Nikāya is a word of meaning "collection", "assemblage", "class" or "group" in both Pāḷi and Sanskrit. It is most commonly used in reference to the Buddhist texts of the Sutta Piṭaka, but can also refer to the monastic divisions of Theravāda Buddhism...

s perished sometime during the period 1975-78, though the cause of their deaths is not known.

Due to their association with the Thai monarchy, monks of the Thommayut order may have been particularly targeted for persecution.

Post-Khmer Rouge Era

Today Buddhism is struggling to re-establish itself although the lack of Buddhist scholars and leaders and the continuing political instability makes the task difficult.

Following the defeat of the Khmer Rouge by forces of the Vietnamese government, Buddhism initially remained officially suppressed within Cambodia. Following challenges to the legitimacy of the Vietnamese-backed People's Republic of Kampuchea, policies towards Buddhism began to liberalize starting in the summer of 1979. A group of monks who had been exiled and re-ordained in Vietnam during the Khmer Rouge period were sent to Cambodia, and in 1981 one of their number, Venerable Tep Vong, was elected the first sangharaja

Sangharaja

Sangharaja is the title given in many Theravada Buddhist countries to a senior monk who is the titular head either of a monastic fraternity , or of the Sangha throughout the country...

of a new unified Cambodia sangha, officially abolishing the division between the Thommayut order and the Mohanikay. The ordination of new monks was sponsored by the government as a public show of piety and lifted restrictions on ordination.

Following the withdrawal of the Vietnamese military, the newly-renamed Cambodian People's Party

Cambodian People's Party

The Cambodian People's Party is the current ruling party of Cambodia.This party was formerly known as Kampuchean People's Revolutionary Party...

sought to align itself with the Buddhist sangha, declaring Buddhism to be Cambodia's 'state religion' in a 1991 policy statement In 1991, King Sihanouk returned from exile and appointed a new sangharaja

Sangharaja

Sangharaja is the title given in many Theravada Buddhist countries to a senior monk who is the titular head either of a monastic fraternity , or of the Sangha throughout the country...

for each of the Thommayut and Mohanikay orders, effectively marking the end of the unified system created under Vietnamese rule in 1981.

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