វត្តគិរីបុប្ផារំពើន ស្ថិតនៅក្នុងភូមិរំពើន ឃុំស្តេចគង់ខាងលិច ស្រុកបន្ទាយមាស ខេត្តកំពត ព្រះរាជាណាចក្រកម្ពុជា
Wat Kiri Bopha Rompern
Located in Rompern village, West Sdach Kong commune, Banteay Meas district, Kampot province, Cambodia.
“They do not get carried away by superstition; they believe in deeds, aspiring to results from their own deeds through their own effort in a rational way; they are not excited by wildly rumored superstition, talismans or lucky charms; they do not aspire to results from praying for miracles.” Anguttara Nikaya III 206, Pali Tipitaka
Most of Cambodia’s 56,000 Buddhist monks are not doing their job of helping people rid their minds of the ignorance that the Buddha taught is the root cause of delusion and suffering. The monks themselves may even be encouraging this delusion. They hand out lottery numbers and amulets and sprinkle holy water because they know that these are easy ways to draw people to their temples, and more visitors means more donations. Are monks and nuns with supernatural powers helping or destroying Buddhism? Related materials
‘Humanitarian Services be extended to all living beings, not just human beings to be in line with the teachings of the Lord Buddha – ”Sabbe Satta Sukhita Hontu” – ‘ Let All Beings be Happy .‘
The World Fellowship of Buddhists (WFB) in its final Declaration read out at the conclusion of the 26th General Conference held in Yeosu, South Korea from June 11- 16, 2012, called on humanity, among other things, to extend compassion and loving kindness to all living beings as advocated by the Buddha.
Courtesy photo Craig Nagy
The placing of an emphasis by the WFB in its final Declaration on the need for greater moral concern to be shown for the welfare of other living beings was pursuant to the adoption of a Resolution by the WFB Standing Committee for Humanitarian Services chaired by Rev. Ikuko Hibino of Japan (Chairperson) and Dr. Basumitra Barua of Bangladesh (Co- Chairperson) during the Conference to the effect that ‘Humanitarian Services be extended to all living beings, not just human beings to be in line with the teachings of the Lord Buddha – ”Sabbe Satta Sukhita Hontu” – ‘ Let All Beings be Happy ‘.
This development in the expansion of the WFB mission to address the plight of not only human beings but also that of other living creatures trapped in the unending cycle of Samsara was largely due to a move made prior to the commencement of the Conference by Mr. Senaka Weeraratna, Hony. Secretary, German Dharmaduta Society, Regional Centre of the WFB based in Sri Lanka, who handed in a draft Resolution sponsored by the German Dharmaduta Society calling for the establishment of an Animal Welfare sub – Committee to work under the aegis of the WFB Standing Committee for Humanitarian Services.
The full text of this draft Resolution reads as follows:
Buddhism places an unequivocal high emphasis on peace and non –violence, expresses moral concern and respect for the lives of all living beings on the indisputable basis that life is dear to all, and extols the cultivation of loving – kindness and compassion on par with that of a mother who protects with her life her only child, and calls on humanity to cherish all living beings with a boundless heart radiating kindness over the entire world (Karaniya Metta Sutta);
As much as the protection of the ecological environment including its living creatures is of paramount importance, and a moral and civic responsibility has been cast on humanity to prevent the rapid diminution of earth’s resources which are finite, likewise the curtailment of the abuse and cruelty committed on animals is a moral obligation that need to be emphasized and supported particularly by Buddhist Organisations committed to the propagation and spread, and practice of Buddhism;
The World Fellowship of Buddhists (WFB) has responded to the need for supporting humanitarian causes in the world by establishing a Standing Committee on Humanitarian Services;
It is Hereby Resolved by the General Council of the WFB at the WFB Korea Conference 2012 to establish a Sub – Committee on Animal Welfare under the aegis of the Standing Committee on Humanitarian Services:
i) To promote Animal Welfare generally in accordance with the Buddhist tenets of compassion for living beings,
ii) To monitor legislation and enforcement of laws on Animal Protection and Welfare in various countries with a view to ushering in reform and updating of such legislation incorporating modern standards of treatment of animals, and
iii) To provide an Annual Report with Recommendations and Measures adopted towards the prevention of cruelty and abuse of animals; and promotion of animal welfare in the member countries of WFB, and in the rest of the world. by Janaka Perera Courtesy Lankaweb
វត្តប្រាសាទស្វាយព្រៃ ស្ថិតនៅក្នុងឃុំត្រពាំងឬស្សី ស្រុកកំពង់ស្វាយ ខេត្តកំពង់ធំ ព្រះរាជាណាចក្រកម្ពុជា Wat Prasat Svay Prey
Located in Trapeang Russey commune, Kampong Svay district, Kampong Thom province, Cambodia.
Sounds and pronunciation usually practiced by young Cambodian school children are being mumbled by foreigners in Phnom Penh. “Kor, Khor, Koa, Khoa…” More and more people from all over the world are taking Khmer classes at the Institute of Foreign Languages (IFL).
Foreigners take Khmer-language lessons in Phnom Penh. Courtesy photograph the Phnom Penh Post
Soeung Phos, coordinator of the ‘Khmer for Foreigners’ program at IFL as well as a Khmer literature lecturer at the Royal University of Phnom Penh, says that the IFL has provided Khmer language courses for foreign students since 1982. Although it’s not essential for foreigners living in Cambodia, learning the local language can help with work, studies and socialising.
Miriam Park, an 18 year old Korean girl agrees. “I decided to learn Khmer at IFL, because I want to live in Cambodia and study for my bachelors’ degree here,” she says.
28-year-old Australian NGO worker, Amee Brown, is learning Khmer so that he can communicate with the people he works with in the provinces. He says, “Most people in the provinces do not speak English and that’s why I must understand Khmer.”
Chan Vathna has been teaching Khmer for eight years at IFL. He thinks that the fact that more foreigners are learning Khmer has its benefits and its draw-backs.
“It is a good thing for Cambodia because it means that we can raise awareness of our culture and civilisation through them. However, it also can harm our religion because some foreigners are spreading their beliefs in Cambodia,” he says.
Elvie Daradar, a 39-year-old woman from the Philippines is amongst those who wish to preach here.
“I love this nation and I want to speak the Khmer language so that I can tell the people how precious they are to God, that’s why I decided to invest in Khmer courses at IFL.” Acknowledging that not everyone shares her faith she said, “If they don’t accept, it is their right.”
After completing the year-long ‘Khmer for Foreigners’ course, students can further their learning at the RUPP’s Department of Khmer Literature. The Advanced Study of Khmer Program (ASK) provides overseas students with the linguistic basics so that they can partake in academic research, professional discourse and cultural interaction.
39-year-old Do Sung Uk from Korea is doing exactly this and he says that his language skills will be useful even after he returns home from Cambodia. In recent years there has been an influx of Cambodian workers to Korea and he will be able to converse with them in their mother tongue.
Soeung Phos laments that although many foreigners are interested in learning Khmer, many Cambodians focus on learning other languages.
“Foreigners give value to Khmer language and literature, but we do not, we appreciate foreign language,” he says. “Many Khmer people send their children to study foreign language instead of Khmer language.”
If the feelings of Khmer student Oun Theary are anything to go by, Soeng Phos’ fears are well founded.
But perhaps he shouldn’t worry too much. The19-year-old Theary believes that Khmer is not an international language and therefore not valued on the job market.
“However, for me, I love leaning Khmer language, because it is a means of boosting Khmer literature,” he says.
Courtesy the Phnom Penh Post
Jayavarman VII was born in 1125 and is considered the greatest of Cambodia’s Buddhist kings. His name means ‘Victorious Armor’. Little is no known of his early life but he was a son of King Dharanindravarman II and was brought up away from the royal court. On the death of his father his older brother ascended the throne and Jayavarman went into exile in Champa, now central Vietnam, probably for his own safety. In 1181, after a series of political crisis and murky palace intrigues, he finally became king. Over the next 30 years he proved himself to be an able and humane ruler who was prepared to use vast amounts of the state’s recourses for the public good. He built most of Angkor’s more impressive temples; Bayon, Ta Prahom, Preah Khan and Neak Pean, he also raised the huge walls around Angkor Thom to protect the city, constructed several major irrigation reservoirs and built an impressive series of highways. Rest houses were placed every 15 kilometres, approximately a day’s journey, along these highways.
But his most famous undertaking was the establishment of 102 hospitals throughout the empire. Each hospital had a Buddhist shrine attached to it and was staffed by two doctors, two nurses, two cooks and various other workers. The revenue of 838 villages was used for the maintenance of all these hospitals. Records tell us the amounts of rice, honey, ginger, onions, mustard and various types of fruit that were provided for the staff and the patients. They also mention some of the medicines that were used; one, a cure for fever, contained ten ingredients. An inscription from one of these hospitals gives the king’s motivation for building them. ‘He felt his subjects’ afflictions more than his own; for the suffering of others is the suffering of a good king’.
As with some other ancient Buddhist kings, Jayavarman’s devotion to the Dhamma did not seen to inhibit him from embarking wars of expansion. In a series of campaigns he brought the Khmer Empire to its zenith, conquering parts of Vietnam, Laos, Burma and the Malay Peninsula. When Jayavarman died in 1218 his successor converted some of his temples into Brahmanical ones and destroyed or defaced others. But because of Jayavarman’s support and encouragement, Buddhism would soon replace Brahmanism as Cambodia’s main religion.
The Khmer emperor Jayavarman VII applied these laws of the Lord Buddha, the rest is history. Modern Cambodia could use these laws. Templenews TV
Governance (pālanavijjā) is the way a political theory is applied to the administration of a country. The Buddha had little to say on governance or politics but he did urge the kings he sometimes spoke with to be fair, mild and concerned with their subjects’ welfare; the idea being that if the ruler was like this his rule would be just and benign. The Buddha’s teachings to kings was formulated into The Ten Laws of Governance (dasarājadhamma). They are generosity (dāna), morality (sīla), liberality (pariccāga), openness (ajjava), gentleness (maddava), self-restraint (tapo), non-anger (akkodha), non-violence (avihiṃsā), patience (khantī) and non-competitiveness (avi rodhana, Ja.I,260; III,274). However, later Buddhist thinkers expanded this into advice which dealt specifically with the exercise of political power. The longest and most detailed ancient Buddhist teaching on governance is found in the Mahāvastu and is an elaboration of the Tesakuṇa Jātaka from the Jātaka (Ja.V.109). What follows are some extracts from this work. ‘A king should never fall into the power of anger. Rather, let him control his anger, for neither a person’s interests or duty thrive when one is angry …. When a dispute arises, he should pay equal attention to both parties, hear the arguments of each and then decide according to what is right. He should not act out of favouritism, hatred, fear or foolishness …. While keeping an eye on state affairs, a king should dispense happiness to all. He should prevent all from committing violence and show that it is righteousness which brings reward. As in the days of former kings, large numbers of immigrants came together to be admitted into the realm, so should you admit them. Always show favour to the poor but also protect the rich who are your subjects …. Do not foster hostility towards neighbouring kings. Whoever hates, will be repaid with hatred by his enemies. Cultivate ties of friendship with your neighbours, for others honour those who are steadfast in friendship. Do not talk at great length on all sorts of subjects, but give your judgment at the appropriate time and keep it to the point …. Always protect those who live justly. For the wheel of power turns in dependence on the wheel of justice …. Do not appoint as headmen of villages or provinces even your own sons or brothers if they are unscrupulous, violent or base …. A foolish or greedy minister is of no value to either ruler or realm. Therefore, appoint as your ministers men who are not greedy but prudent and devoted in counsel and who can guide the realm. Your eyes are not as good as those of an informer, nor is your policy. Therefore, you should employ an informer in all your affairs.’
Portrait of the article’s author: Bhante Shravasti Dhammika, buddhisma2z.com
The essence of this and all later Buddhist political theory is the concept that ‘the wheel of power turns in dependence on the wheel of justice’ (balacakram hi niśrāya dharmacakram pravartate), i.e. that power is only legitimate when it upholds and promotes fairness, equality and the rule of law. Dhamma, Man and Law, K.N. Jayatilleke, 1989.
A Dhamma Talk on Vipassana and mindfulness meditation by Vipassana Gossalaya Jotannano Hong Keo, Vipassana Buddhist Master during a 10-Day Meditation & Vipassana Retreats at the Buddhist Meditation Center, Wat Kiryvongsa Bopharam on the 11th Waxing Moon – 7th Waning Moon of Jeṭṭha B.E.2560 equivalent to June 15 – 26, A.D.2016 in Leverett, Massachusetts, U.S.A. in 2016.
ក្រុងសាវត្ថី Sāvatthī or Śrāvastī
Vipassana chanting by Meditation Master Ketodhammo Som Bunthoeun. Footages from 2016 Vipassana classes at the Buddhist Meditation Center – Wat Kiryvongsa Bopharam in Leverett, Massachusetts, USA.
SAMDECH CHUON NATH
Khmer literature and Dhamma talk by His Holiness Jotannano Chuon Nath, the Supreme Patriarch of Cambodia Buddhism. His Holiness was born on March 11, 1883; passed away on September 25, 1969
MAHA GHOSANANDA SERVICES
Extraordinary Funeral and Memorial Services for His Holiness Samdech Dr. Maha Ghosananda