By Ian Charles Harris
The research of Cambodian faith has lengthy been hampered by way of an absence of simply obtainable scholarship. This outstanding new paintings via Ian Harris therefore fills an enormous hole and provides English-language students a book-length, up to date remedy of the non secular facets of Cambodian tradition. starting with a coherent heritage of the presence of faith within the state from its inception to the current day, the booklet is going directly to provide insights into the specified nature of Cambodia's vital but ignored manifestation of Theravada Buddhist culture and to teach the way it reestablished itself following virtually overall annihilation through the Pol Pot interval.
Historical sections conceal the dominant function of tantric Mahayana ideas and rituals lower than the final nice king of Angkor, Jayavarman VII (1181-c. 1220); the increase of Theravada traditions after the cave in of the Angkorian civilization; the effect of overseas affects at the improvement of the nineteenth-century monastic order; and politicized Buddhism and the Buddhist contribution to an rising experience of Khmer nationhood. The Buddhism practiced in Cambodia has a lot in universal with parallel traditions in Thailand and Sri Lanka, but there also are major variations. The ebook concentrates on those and illustrates how a noticeably Cambodian Theravada built via accommodating itself to premodern Khmer modes of suggestion. Following the overthrow of Prince Sihanouk in 1970, Cambodia slid speedily into affliction and violence. Later chapters chart the removing of institutional Buddhism less than the Khmer Rouge and its slow reemergence after Pol Pot, the recovery of the monastic order's prerevolutionary institutional types, and the emergence of latest Buddhist groupings.
Cambodian Buddhism: historical past and Practice synthesizes an incredible variety of scholarship (most of it in French), complemented by means of the author's personal fieldwork in smooth Cambodia. the result's a wide-ranging, well-documented, and accomplished account of a ignored Southeast Asian culture.
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Extra resources for Cambodian Buddhism: History And Practice
It is quite likely that other Phurpa tantras in the collection may contain further parallels. 33 ‘phur bu ’i khungs dang gtan tshigs’ (1v) 34 zur pan: the translation here is uncertain. We are reading it as zur ’ben, although it is very questionable whether this is intended. 35 A standard phurpa has two ‘knots’, each interlacing in a continuous circle around the phurpa. The upper one forms its neck and the lower one is at its waist. These are discussed in many Phurpa sources: for instance, the Myang ’das’s Chapter 8, 9, and 17 describe them and their symbolic significances.
There are nonetheless a few clear references to Phurpa as a deity with whom one should identify: we find one brief mention in the opening preliminaries (as discussed above) and one in the context of the perfection of recitation, which begins with a reference to ‘oneself entering into the samādhi of the karma deity’. 18 There is also a meditation on the phurpa implement arising as the deity and maṇḍala in the consecrations section discussed here. For instance, the root Gsang ba’i snying po’s Chapter 20 elaborates on performing the four activities, ‘striking’ with appropriate phurpas, such as a phurpa of joyous pride for increasing (nga rgyal dga’ ’phro’i phur pas gdab), or a vajra passion phurpa (rdo rje chags pa’i phur pas gdab) for subjugating (gsang ba’i snying po de kho na nyid nges pa, MTSHAMS BRAG NGB edition [M] Vol.
See CANTWELL AND MAYER 2007: 144-145, and citations given in the notes to the text edition below. 10 Phurpa texts which discuss this list include the ’Bum nag commentary (Bdud ’joms Bka’ ma edition: Vol. Tha 272-287; BOORD: 143-153), that by ’JAMMGON A-MYES-ZHABS (146-156), and the sgrub khog section of the Bdud ’joms gnam lcags spu gri cycle (230-231). The list is itself a variant of a list by the same name, also referred to as five certainties (nges pa lnga)—of teacher, teaching, retinue, place and time—which relate to the attributes of the sambhogakāya (DORJE AND KAPSTEIN, in DUDJOM 1991 Vol.
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