BUDDHA
Ven. Un sovanny
Cambodian Buddhist Student Monk, a son of Mrs. Ben sarin and Mr. Un savon
About Me
- Ven. Un sovany
- phnom penh, Svay Rieng, Cambodia
- i am cambodian buddhist student monk i have gratuated Diploma, B.A at International Theravada Buddhist Missionary University, Myanmar, nowaday i am doing Master Degree in buddhist studies at Mahachulalongkornrajavidyalaya university, Bangkok, Thailand
UN SAVON
BEN SARIN
UN NAK
Un ratana
Ven. un sary
The History of Angkor Wat
The History of Angkor Wat in Cambodia
The main entrance to the temple proper, seen from the eastern end of the Naga causeway Aerial view of Angkor WatAngkor Wat (or Angkor Vat) is a temple at Angkor, Cambodia, built for King Suryavarman II in the early 12th century as his state temple and capital city. Also the best-preserved temple at the site, it is the only one to have remained a significant religious centre since its foundation—first Hindu, dedicated to Vishnu, then Buddhist. The temple is the epitome of the high classical style of Khmer architecture. It has become a symbol of Cambodia, appearing on its national flag, and it is the country's prime attraction for visitors.
Angkor Wat combines two basic plans of Khmer temple architecture: the temple mountain and the later galleried temples. It is designed to represent Mount Meru, home of the gods in Hindu mythology: within a moat and an outer wall 3.6 km (2.2 miles) long are three rectangular galleries, each raised above the next. At the centre of the temple stands a quincunx of towers. Unlike most Angkorian temples, Angkor Wat is oriented to the west; scholars are divided as to the significance of this. The temple is admired for the grandeur and harmony of the architecture, its extensive bas-reliefs and for the numerous devatas adorning its walls.
History
Angkor Wat is the southernmost temple of Angkor's main group of sites.The initial design and construction of the temple took place in the first half of the 12th century, during the reign of Suryavarman II (ruled 1113–c. 1150), Dedicated to Vishnu, it was built as the king's state temple and capital city. As neither the foundation stela nor any contemporary inscriptions referring to the temple have been found, its original name is unknown, but it may have been known as Vrah Vishnulok after the presiding deity. The structure is located 5.5 km north of the modern town of Siem Reap, and a short distance south and slightly east of the previous capital, which was centred on the Baphuon. Work seems to have ended on the king's death, with some of the bas-reliefs unfinished.[1] In 1177 Angkor was sacked by the Chams, the traditional enemies of the Khmer. Thereafter the empire was restored by a new king, Jayavarman VII, who established a new capital and state temple (Angkor Thom and the Bayon respectively) a few kilometres to the north.
An 1866 photograph of Angkor Wat by Emile Gsell.In the 14th or 15th century the temple was converted to Theravada Buddhist use, which continues to the present day. Angkor Wat is unusual among the Angkor temples in that although it was somewhat neglected after the 16th century it was never completely abandoned. Its moat also provided some protection from encroachment by the jungle.[2] Around this time the temple was known as Preah Pisnulok, after the posthumous title of Suryavarman.[3] The modern name, in use by the 16th century,[4] means "City Temple": Angkor is a vernacular form of the word nokor which comes from the Sanskrit word nagara (capital), while wat is the Khmer word for temple.
One of the first Western visitors to the temple was Antonio da Magdalena, a Portuguese monk who visited in 1586 and said that it "is of such extraordinary construction that it is not possible to describe it with a pen, particularly since it is like no other building in the world. It has towers and decoration and all the refinements which the human genius can conceive of".[5] However, the temple was popularised in the West only in the mid-19th century on the publication of Henri Mouhot's travel notes. The French explorer wrote of it:
One of these temples—a rival to that of Solomon, and erected by some ancient Michelangelo—might take an honourable place beside our most beautiful buildings. It is grander than anything left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the nation is now plunged.[6]
The Cambodian flag includes a depiction of Angkor Wat.Mouhot, like other early Western visitors, was unable to believe that the Khmers could have built the temple, and mistakenly dated it to around the same era as Rome. The true history of Angkor Wat was pieced together only from stylistic and epigraphic evidence accumulated during the subsequent clearing and restoration work carried out across the whole Angkor site.
Angkor Wat required considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation.[7] Work was interrupted by the civil war and Khmer Rouge control of the country during the 1970s and 1980s, but relatively little damage was done during this period other than the theft and destruction of mostly post-Angkorian statues.[8]
The temple has become a symbol of Cambodia, and is a source of great national pride. A depiction of Angkor Wat has been a part of every Cambodian national flag since the introduction of the first version circa 1863[9]—the only building to appear on any national flag.[10] In January 2003 riots erupted in Phnom Penh when a false rumour circulated that a Thai soap opera actress had claimed that Angkor Wat belonged to Thailand.
The main entrance to the temple proper, seen from the eastern end of the Naga causeway Aerial view of Angkor WatAngkor Wat (or Angkor Vat) is a temple at Angkor, Cambodia, built for King Suryavarman II in the early 12th century as his state temple and capital city. Also the best-preserved temple at the site, it is the only one to have remained a significant religious centre since its foundation—first Hindu, dedicated to Vishnu, then Buddhist. The temple is the epitome of the high classical style of Khmer architecture. It has become a symbol of Cambodia, appearing on its national flag, and it is the country's prime attraction for visitors.
Angkor Wat combines two basic plans of Khmer temple architecture: the temple mountain and the later galleried temples. It is designed to represent Mount Meru, home of the gods in Hindu mythology: within a moat and an outer wall 3.6 km (2.2 miles) long are three rectangular galleries, each raised above the next. At the centre of the temple stands a quincunx of towers. Unlike most Angkorian temples, Angkor Wat is oriented to the west; scholars are divided as to the significance of this. The temple is admired for the grandeur and harmony of the architecture, its extensive bas-reliefs and for the numerous devatas adorning its walls.
History
Angkor Wat is the southernmost temple of Angkor's main group of sites.The initial design and construction of the temple took place in the first half of the 12th century, during the reign of Suryavarman II (ruled 1113–c. 1150), Dedicated to Vishnu, it was built as the king's state temple and capital city. As neither the foundation stela nor any contemporary inscriptions referring to the temple have been found, its original name is unknown, but it may have been known as Vrah Vishnulok after the presiding deity. The structure is located 5.5 km north of the modern town of Siem Reap, and a short distance south and slightly east of the previous capital, which was centred on the Baphuon. Work seems to have ended on the king's death, with some of the bas-reliefs unfinished.[1] In 1177 Angkor was sacked by the Chams, the traditional enemies of the Khmer. Thereafter the empire was restored by a new king, Jayavarman VII, who established a new capital and state temple (Angkor Thom and the Bayon respectively) a few kilometres to the north.
An 1866 photograph of Angkor Wat by Emile Gsell.In the 14th or 15th century the temple was converted to Theravada Buddhist use, which continues to the present day. Angkor Wat is unusual among the Angkor temples in that although it was somewhat neglected after the 16th century it was never completely abandoned. Its moat also provided some protection from encroachment by the jungle.[2] Around this time the temple was known as Preah Pisnulok, after the posthumous title of Suryavarman.[3] The modern name, in use by the 16th century,[4] means "City Temple": Angkor is a vernacular form of the word nokor which comes from the Sanskrit word nagara (capital), while wat is the Khmer word for temple.
One of the first Western visitors to the temple was Antonio da Magdalena, a Portuguese monk who visited in 1586 and said that it "is of such extraordinary construction that it is not possible to describe it with a pen, particularly since it is like no other building in the world. It has towers and decoration and all the refinements which the human genius can conceive of".[5] However, the temple was popularised in the West only in the mid-19th century on the publication of Henri Mouhot's travel notes. The French explorer wrote of it:
One of these temples—a rival to that of Solomon, and erected by some ancient Michelangelo—might take an honourable place beside our most beautiful buildings. It is grander than anything left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the nation is now plunged.[6]
The Cambodian flag includes a depiction of Angkor Wat.Mouhot, like other early Western visitors, was unable to believe that the Khmers could have built the temple, and mistakenly dated it to around the same era as Rome. The true history of Angkor Wat was pieced together only from stylistic and epigraphic evidence accumulated during the subsequent clearing and restoration work carried out across the whole Angkor site.
Angkor Wat required considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation.[7] Work was interrupted by the civil war and Khmer Rouge control of the country during the 1970s and 1980s, but relatively little damage was done during this period other than the theft and destruction of mostly post-Angkorian statues.[8]
The temple has become a symbol of Cambodia, and is a source of great national pride. A depiction of Angkor Wat has been a part of every Cambodian national flag since the introduction of the first version circa 1863[9]—the only building to appear on any national flag.[10] In January 2003 riots erupted in Phnom Penh when a false rumour circulated that a Thai soap opera actress had claimed that Angkor Wat belonged to Thailand.
Buddhist Shrine in Buddhism
Buddhist shrine (Sammāsambuddha-cetiya)
The shrines in Buddhism were created for remembering of the three gems of Buddhism. They can be divided into 4 types as follows:
1. Dhātu-cetiya
Cetiya is a shrine to be built up for keeping the Buddha’s relics or relics such as Pra Dhatu Phanom Shrine, Doi Suthep Shrine, Brarom Banpot Shrine etc.
2. Dhamma-cetiya
Some people believe that the Tipitaka (scriptures) can be worshipped in the same way as a cetiya or a stupa. So the books can be placed in a special place and used as a shrine. In the scriptures, the Lord Buddha says that anyone who sees the Dhamma also sees the Lord Buddha.
3. Paribhoga-cetiya
Cetiya are the places or things concerning with the Lord Buddha such as the historical places, the Bodhi tree, his historical equipment and his historical footprint etc.
4. Uddesika-cetiya
Cetiya is something to be made for remembering the three gems without any stipulation such as the Buddha statues, the amulets, the imitation Buddha’s footprints including the imitation Buddha’s relics and shrine.
Worthy persons for stupas (Thūpāraha-puggala)
To worship someone who should be respected is auspicious as described in the Moṅgala Sutta. To worship means to praise with belief and sincerity without any pretending or doing with any purpose. It means the polite action showing to the person in the presence and in the absence of him.
There are 2 ways of worship: to worship with fragrant things and to worship with the intention to follow his teaching or his good pattern which can be called practice worship. The Buddha said this is the highest worship to do.
The persons who should be respected are the people who are good enough to be remembered and to follow their good pattern such as the Buddha, monks, father and mother. However, the Buddha said that the worthy people for stupas or topes are counted into 4 groups as follows:
1. Buddha (the Buddha)
The Buddhas were worthy persons for stupas, and it was explained that as long as people still strongly believe in the stupas of those Buddhas, when ending their lives, they shall be born in the bliss heaven.
2. Paccekabuddha (the private Buddha)
The Private Buddhas were worthy persons for stupas, and it was explained that as long as people still strongly believe in the stupas of those Private Buddha, when ending their lives, they shall be born in the bliss heaven.
3. Tathāgata-sāvaka (an Arahant)
The Arahants were worthy persons for stupas, and it was explained that as long as people still strongly believe in the stupas of those Arahants, when ending their lives, they shall be born in the bliss heaven.
4. Cakkavatti (a righteous universal monarch)
The righteous universal monarchs were worthy persons for stupas, and it was explained that as long as people still strongly believe in the stupas of those righteous universal monarchs, when ending their lives, they shall be born in the bliss heaven
To dear people, you can chose any one as you prefer.
Blog Archive
oh my love
Girlfriend's tear
Good khmer poems( in khmer language)
Buddhist Education in Cambodia
In the former times the center of education in Cambodia was the monastic school. In order to receive an education, almost all the young Cambodian people used to enter the pagoda to study. The young men became monks for two or three years and study the doctrine of the Buddha.
Now public education in Cambodia is rapidly increasing. Under the direction of the Royal Government, new schools are being built in the cities and countryside. More and more children are able to enter these schools to receive an education on both primary and secondary levels. However, Buddhist Education is still very important in Cambodia, as Education is the state Religion. In all parts of the country there are more than 3000 pagodas, which have total of about 66,000 monks. These centers are still the center of community activity for the majority of Cambodians living in villages in the countryside. For this reason, the Buddhist clergy has been trying hard to raise the standard of education in the pagodas.
There are many monks from the all regions of the country came to study in the phnom penh city. The subjects which are taught include languages’, religion, philosophy, science, mathematics and history. when the monks graduated, most of them return to their native town to teach to the young Buddhist monks and laypeople as well while some go on to study in the Buddhist University and some go on to study in abroad. In this way, the Buddhist education is improved increasingly from generation to generation. The Buddhist education is not important for monks but also laypeople for developing the country and Buddhism. Buddhism can stay longer because of Buddhist monks and laity preserves it. Nowadays, there are many private universities in Cambodia has opened for Buddhist monks and laypeople to study. Monks can go to study in the state schools or private school as wish. The lay people would not mind or criticize the monks.
Now public education in Cambodia is rapidly increasing. Under the direction of the Royal Government, new schools are being built in the cities and countryside. More and more children are able to enter these schools to receive an education on both primary and secondary levels. However, Buddhist Education is still very important in Cambodia, as Education is the state Religion. In all parts of the country there are more than 3000 pagodas, which have total of about 66,000 monks. These centers are still the center of community activity for the majority of Cambodians living in villages in the countryside. For this reason, the Buddhist clergy has been trying hard to raise the standard of education in the pagodas.
There are many monks from the all regions of the country came to study in the phnom penh city. The subjects which are taught include languages’, religion, philosophy, science, mathematics and history. when the monks graduated, most of them return to their native town to teach to the young Buddhist monks and laypeople as well while some go on to study in the Buddhist University and some go on to study in abroad. In this way, the Buddhist education is improved increasingly from generation to generation. The Buddhist education is not important for monks but also laypeople for developing the country and Buddhism. Buddhism can stay longer because of Buddhist monks and laity preserves it. Nowadays, there are many private universities in Cambodia has opened for Buddhist monks and laypeople to study. Monks can go to study in the state schools or private school as wish. The lay people would not mind or criticize the monks.
1 comment:
hi,
nice to meet the people from svay rieng. i am from Svay Rieng too. i went to Pythnou primary school(near Wat Prey Chhlak) from 1985-1990.
i left our province in 1996. then i left cambodia in 1999 till now.
well, m glad to see you, the same svay rieng fellow .
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