Buddhism - Healing 2/2

Dyn said:

I think a good healing process should consist of two parts: calmness (as you explained) and inspiration(motivation). For positive people, calmness alone may be enough to heal because after he/she become calm (accept the fact), he will move on, whereas negative people may need both parts.

I observe that Buddhism has strength in spiritual support for calmness such as explanation about life& cycle (i.e Anichang, Tukhang, etc), and acceptance (Karma?) (as explained by Lok Pou and Bang Sophal). Yet, I personally think that most the Cambodian people needs not only this part of the healing but also the inspirational part to be confident, to move on, and to challenge for the future. (Indeed Cambodia needs more good politicians who should win popularity by "inspiring" rather than " just criticizing")

I do not know much about Christianity, but I had a few chances to listen to some reverend/minister's prophetic speeches (equivalent to Monks's Tesna, I think). I feel inspirational and motivated to move on, to challenge for what I believe and for the future I want. It is from this observation that I am trying to delve into whether our Buddhism has strength in this inspiration part or not.

I believe that our Buddhism conceptually have it, but our monks and followers may focus too much on the "calmness" part. Indeed when I listen to well-educated Monk's Tesna, I feel calm. When I read Dalai Lama's work, I learn alot about happiness, calmness, etc.... On the other hand, when I hear speeches of Christian minister (for extreme example, Marthin Luther King), I feel inspired and motivated.

Buddhism - Three Dimensions Chan Comment 3/3

Thank you for stimulating the debate. I will try to share my limited knowledge with you. (One never knows what is out there; it is just like one never knows what knowledge is out there waiting for just a re-discovery. Our ancestor has a saying: “The little one knows the most stupid one is; and the more one learns the more one knows, but his knowledge is nothing”). I should warn you that what I am going to share with you could be perhaps just imagination or illusion. I am learning by sharing. So, please beware. Baung, please dispute if you think anything is wrong or baseless. Here come my views:
I agree with you that no-one has a complete knowldge, except Buddha who attained sambhothinhean. In the current day, there are also people who had enlightended, but they could reach only bhothinhean and not sambhothinehean.

Difference between moha and meayea (មោហ: និង មាយា)
Moha is the belief in baseless reality, i.e. the truth of illusion. I should have quoted in full in previous email. I now quoted it again with related terms highlighted: “… but the mind believes what they know is true (illusion).”
Meayea is a fraud or deceptive appearance, which is similar to meayeakar (មាយាការ: illusion). This is in fact just like a trick to make someone believe (without even facts, not to mention the very truth in Buddha’s sense). You may recall the stories told of what Buddha saw in various meditations. He saw countless illusions or deceptive appearance incl. his experiences at the royal palace, etc. If he took these as the truth then he was drawn by or into moha. Meayea is just anything – it can be act, it can be performance, it can be message – that lures someone into believing into something which is most often not “true”.
This is very clear in your distinction of the two words. To summarize: moha is our own illusion and meayea is tricks to create illusion for others or others create illusion for us.

Nipean and Pari-nipean (និព្វាន និងបរិនិព្វាន)
This was perhaps elaborated by Leang and others; but I do not have a chance to look at theirs. I just wish to share with you blindly my personal perspective.
Nirvana in Buddhism is to cancel all the greed or bad thing or desire/craving (តណ្ហា). This is rom Pali. Ni (និ or និរ) means eliminate, take away, …, in trade in mean move from one place to another. Peana or Veana (វាន) means bad acts, greed, desire, wrongdoing … One reach nipeana or achieve sukkha if one can eliminate these with pure mind (i.e. even no second memory of them).

Pari-nipeana is to achieve complete nirvana. Pari (បរិ) means full, complete, …, super, … As such only Buddha could achieve parinirvana.
You come to the root of the words that make me understand much better. In Leang's article, he stated that nipean is a state that can be reached in the current life (partial, occasional) while par-nipean is only after the death (fully, complete). This equals to your words 'nipean in yourself' as we can reach it in our current life through VM.

Tantric Buddhism, Theravada Buddhism, … or different sects of Buddhism
I believe these are just sects created by Buddhist followers. I do not really believe that Buddha created all these different branches or sects. However, my assumption is based on reading in history or stories of Buddha. This assumption may be true if all the reading I have is true. At one point Buddha foresaw that there would be misinterpretation of his teaching, …, and even prior to his parinirvana, the Sangha started to have different sects. Obviously, Devadatta wanted to be head of the Sangha and wanted Buddha to appoint him. Buddha never wanted that and Devadatta started to have his own Sanga, etcetera and etcetera.
To me the different sects … have been created by the so-called Buddhists who want to exploit the innocents.

Leang's menioned that Tantric Buddhism is practiced in Tibet, Nepal, etc. I agree with you the Buddha tried to prevent the division of religion and the misinterpretation of his teaching. But he failed, particularly after his pari-nipean. This is the characristic of religion (spirituality + mind). The mind spoils the spirituality, exploits the spirituality, and links spirituality with personal interest. For this reason, some people begin to call themselves as spiritual but not religious when the dislike the impurity of religion.

Pheavanea (ភាវនា)
Of course, pheavanea could take to mean “perfection”. However, the right meaning could be, I guess, development, prosperity, …, growth toward perfection. Based on these pheavanea-dharma (e.g. sila pheavanea, rupa pheavanea, ceta pheavanea … (សីលភាវនា រូបភាវនា ចិត្តភាវនា) = social development, physical development, spiritual development) one takes Buddha’s teaching as the world/universal development theory.

You made a precise explanation here. I could unsderstand it better than the simple word of 'perfection' as Leang told me. In the past, I wrongly understood 'pheavanea' as 'repeating some words'. With this mistake, I confuse myself what does pheavanea maya panha mean. Now, I know it clearer though 'maya' still unclear to me. The same problem with 'vedanea', I wrongly understood it as difficulty, hardship. Untill I took VM class, then I know it is the 'sensation'. The VM group I share with CAMPRO focuses on 'sensation' as the first faculty to develop. At the basic level they teach us to develop the awareness of 'body sensation' as to interpret/decode the language of the inner mind (sub-conscious level) which tells us about its changing situations: sukha, dukha, and a-sukha/a-dukha (neutral). At the higher level that I didn't attend yet, they will focus on the awareness of more subtle level.

Borom-sokh (បរមសុខ)
Khmer or Cambodian language is well influenced by Pali and Sanskrit. I think like those in the foregoing paragraphs, this word is not free from such influence, and it means great happiness. (បរម means great, maximum, super, …).

Chanroeun told me borom-sokh as bliss when we exchanged view about "pleasure and joy". Chanroeun has strong academic background in philosophy which I am lacking. We could not agree on the meaning of 'pleasure' when I read it from a spiritual book which defines pleasure as personal fullfillment at the expense of others. With this background, I told him that his word 'sabay' in Khmer doesn't reflect rightly the meaning of 'pleasure', but he couldn't find any better word than that.

Spirituality (chetoniyum, ចេតោនិយម)
I agree this is the word in Khmer. But one could also use another word for this, which could be better and has wider meaning (I think). This word is mo’noniyum (មនោនិយម)

My concern with Khmer percetion is that chetoniyum or m'noniyum could be interepreted as baseless belief. Anyway, I keep the two words in mind. Perhaps we need an extended explanation to emphasize the importance of spirituality.

My other confusion in English is why the word 'spirit' is so close to 'spirituality' in writing while the two are so different. In which, 'spirit' in Khmer could mean various things such as pro-leung, preay, beisach, khmoch, aruk, arak, etc. And these confuse me further. I don't know what are the disctinction between those Khmer words. It sounds like Khmer has more spirits than English does.

Neam-rub (នាមរូប)
I agree with you on this one. It is derived from two words neama’ and rupa’ = name and body/form. With simple interpretation, based on this, it could take to mean individual person or element.
My confusion here is that why 'neam' could be equal to 'mind', it should simply 'name' and name means nothing in this context. Now, I just accept it without question although I am not clear yet. Then I move to the practice to develop the awareness of the interaction bwteen mind and body as the essence.

Discussion about Buddhism in terms of philosophy, religion, and spirituality was made, I think. I remember reading long time ago a book written by Cambodian author/s in the 1970s (I do not quite remember the name of the authors). The name of the book could be: Buddhism and Science (I think). Baung, you may want to do some internet search on these – my guess is that there could be Buddhists who write something similar or familiar.
Many thanks for giving this clue. The author could be Khieu Chum. I will keep this in mind. In the internet, the title 'Buddhism and Science' appears a lot, but only authoried by foreigners.

Buddhism - Healing 1/2

Life is up and down. And when one is down, trapped in grief, sorrow, and hopelessness, he/she finds it hard to move on at least at that moment. So he/she usually needs spiritual support and guidance ti get up back to normal life. In our society, some people would go to pagoda. Monk would then do some chanting in Pali, which is not understood by common peoople, and give "Sroch Tek".

So my question is: Does our Buddishm give any spiritual motivation/guidance when people are really down?

1 - I don't know if you call it Buddhism or not (which dimension?), since monks are the army of Buddha. Anyway, YES, like Sophal, I do see selective monks provide effective healing. I am also client of selective monks for sroach-teuk, sot-mon when I need healing. While Sophal's caution is worth considering, we should acknowledge that together with other healing providers such as fortune teller, Krou here and there, massage therapy, ... achars' and monks' healing constitutes the integral part of the Cambodian healing system. The advanced countries have more diverse healing support such as modern medication, psychoanalyst, psychiatrist, traditional medication, and spiritual support for healing stress, anxiety, depression, grief, etc. There are also some advocate groups who help people dealing with specific difficult situation in life.

2 - I know that Buddhism helps people develop awareness about anicha and acceptance of the situation when life is up and down. Since, anicha is a Dhamma, a natural law, a universal truth, everything evolves in accordance to this law and we have to accept it. Please note that denial, non-acceptance, resistance creates more sufferings. When you are aware of the situation and accept it, you remove at least half of your suffering. For example, when applying the medical injection, the child who cries, agitates and needs his parent to hold him firmly must be more painful than the one who accepts the injection without reaction. The first one has two pains, body and emotion, while the second one has only the pain in his body. Please also note that true awareness of anicha must be developed in your inner mind, sub-conscious level through the practice of mediation and not at your superficial level (intellectual knowledge).

3 - I understand that high level meditators do have the healing power generated from his/her metta, compassion, loving kindness. Sometimes, the loss, the grief, the suffering is overwhelming until people become unbearable despite their level of awareness. Then, they need to go to seek the support from the highly developed meditator. A simple in-person meeting, discussion, advice, or pray provides a faster relief.

4 - I don't know if Buddha had made any miracle in changing life of people like Jesus Christ who had made the blind to be able to see, the amputees to be able to walk. In one extreme, in the most depressed situation of losses, hopeless like Badacha, Buddha brought her to the awareness with his kind words of metta. Then, Badacha had to practice meditation and developed her knowledge of Dhamma with senior Buddhist fellows. She relieved from depression and became a highly developed Buddhist followers because of her efforts, awareness, and acceptance of the situation. In the other extreme, in the most emotional anger and revenge like Angulimea, Buddha brought him to the awareness with his words of metta, then Angulimea learnt Dhamma, practiced mediation, and became a well respected monk.

5 - I don't know if Buddhism has any scripts about healing, remedy like Ayurveda in Hinduism.

Buddhism - Three Dimensions - Chan Comment 2/3

Thank you very much for your comment. This is the true input to me. It is worth million times more than praise that people often compliment the contributor of any services.

First, your explanation about moha helps reconcile the gap of my knowledge between Khmer and English sources. This is a new insight similar to my struggle to understand 'neam-rub' (I'll share this with you below). You make very concise distinction between moha, reality and truth. As a result, I realize the difference between tathapheap and sachapheap that I was confused. If you have more times, kindly help with the difference between moha and meayea as the latter can also refer to illusion.

This is the real benefit of being CAMPRO member. I also learn from Leang, the difference between nipean and pari-nipean. He also explain to me about phevanea and Tantric Buddhism. Particularly, his explanation of pheavanea (perfection) helps me understand better about pheavanea maya panha. I can related it to 'perfect intelligence' or 'wisdom'. I also learnt from Chanroeun about "borom-sok" that equals to bliss in English. I am still finding the good Khmer word for 'spirituality' as 'cheto-niyum' does not sound great enough to spirituality itself. Appreciate if you can suggest a word for it.

Back to 'neam-rub', when I learnt from the Khmer source, I know 'neam' will not means 'name' but unclear what is its real meaning. When learnt from the English source about 'mid-matter', I don't understand what does 'matter' mean. Until I put them together, then I know it is 'mind and body'. This should be simple for many people but not me unfortunately.

Second, your feedback on my recent discussion is valuable as it guides me with steps going forward before I can share my view with the general public. This includes (i) explain the meaning of the word in Pali or Sanskrit; (ii) be more specific about each dimension (philosophical, religious, spiritual) by demystify/decode them briefly, (iv) re-write and put the ideas in order, (v) provide example, and (vi) provide sources and references.
As mentioned at the beginning of my discussion, this is the first time that I try to breakdown Buddhism in three different dimensions. I don't know yet if I could find any references that support this idea. I am interested in that breakdown as so far there are too much confusion if people put everything in Buddhism without knowing the different dimensions of it. With the suggested breakdown, a friend of mine who is an advanced VM practitioner and well-developed in spirituality does not agree with me on separating religion from spirituality. In his response, he hides his disagreement in a very polite way as the following:

"..., I see that there are two kinds of religion : expression religion, and experience religion. In Cambodia the practice of Buddhism is in the form of expression (We fight other who do not have the same views, we continue to fight each other, to separate from each other, we are only staying on the level of mind of brain , of memory ) . The real religion is the experience one, through which as you say, it leads the practitioner to the liberation from suffering of life, to the peace, to the well being, to the joy and happiness of everyone and the family and the nation as a whole. Vipassana Meditation is the manifestation of the real religion." (MAO Chan Samnom)

Chanthy, it is very difficult for me to find help and support when I am searching for rooms for improvement. I find you as a true and sincere partner - please keep sharing. Again thank you.

Buddhism - Three Dimensions - Chan Comment 1/3

True (illusion) or illusion is “moha”, I think. Most people usually take event or thing as a truth without fact – this is an illusion, which is one of the root causes of craving/desire (tan’ha). Sometimes illusion could be treated as “reality” (ta’tha (or) ta’tha’pheap), which is most often realized via a play, a performance, a movie or the like that reflects on what happened, explains situation or event, etc. It is just like a “make-truth”. Reality has a sense of “truth”, but not permanent like the “truth” itself. Civil war for Cambodia was the reality, but is not the truth – reality lacks a sense of permanence if compared with “truth”. Tum Teav reflects the reality of Cambodian tradition in their days, but perhaps may neither be now. Reality is changing, but truth is not as “physical being, suffering and death”.
I am sorry for the length of this one. Please now let me jump to your questions:

Q1: Should we share with the public?
I entirely agree that you should.

Q2: Are the points complicated?
It is difficult for one to try to make thing simple, esp. when it comes to philosophical, spiritual, and religious concepts and practices like those in Buddhism. I think I do not find what you posted complicated. In fact there are terms that you need to explain, because they are Sanskrit or Pali.
In certain aspects, you are not specific enough, I think. You should have some details, but concise, for many aspects that you proposed (e.g. philosophical, spiritual, religious) – you should demystify/decode them briefly.

Q3: Are the points repetitive?
I do not think that they are, except the fact that the different pieces you responded to members. When you pull them together in one-go text, they would be obvious and you could remove them easily.

Q4: Are there any missing points?
I can say yes right away given the fact that Buddhism is a universal/colossal knowledge warehouse. But what you posted truly provided the basic or foundation with emphasis on “meditation / special meditation”. You gave the building blocks.

Once the text goes to the public you will also see missing points as well as when readers come back to you with questions – these would not be the missing points on your part, but in their knowledge as the public has different levels of knowledge in Buddhism. (If you want to make as an education tool, you may offer some examples of real-life issues such as nature, environment, practices, …, in related spheres, i.e. religious, philosophical, and spiritual).

Q5: Are there any contentious points?
If one takes the text “objectively”, I can say that there is any contentious point. The controversial points are that most Cambodian Buddhists do not actually practice true Buddhism – they follow Theravada Buddhism, mix Hinduism-Buddhism, mix Animism-Buddhism, … In this instance, they would not accept that what they are practicing are not Buddhism.
One of the key missing aspects is sources/references that you should have. I think this is important, since Buddhism is not something that we have just theorized. With references/sources, readers could also go for further exploration, learning, …, and you could also defend yourself.

Vipassana Meditation - Links

If you are in Cambodia, please go to this link: http://www.latthika.dhamma.org/, you can find the course schedule by following the link in the website.

For those who are outside of Cambodia, please click on link: http://www.dhamma.org/ and follow to the region and country where you are.

The basic course is 10-days that you can master the technique and bring it to your own practice. It is free of charges for food, accommodation, and course, as it financed by the donation of old students and served by old students. Once you become old student, you can also contribute and serve - strictly not before that. More questions about the VM technique, please click on http://www.dhamma.org/en/qanda.shtml

Please note that this course is open for everyone regardless their sex, age, belief, nationality, religion. There is no rituals, no chanting. The course provides you only to experience with the Buddha technique. This is why it spreads all over the world very quickly. The Westerners, non-buddhists are faster than Buddhists like us to grasp this experience.

This group is very well establsihed supported by Vipassan Research Institue and Vipassana International Acdemy as you can find in here: http://www.vridhamma.org/Dhamma-Giri.aspx. The schedule, the content of the course, and other rules and regulations are prescribed by the above institutions. All centers around the world apply the same rules.

Thank Leang for clarifying about Trantric Buddhism. I stilI remember pari-nirvana and nirvanna, and pheavanea that you share with me.

Finally, please enjoy the VOA video about a course organized by a Cambodian Dentist at her home in Fairfax, Virginia, USA. Please open this link http://www.voanews.com/khmer-english/video-audio/, than click on "Finding Clarity and Inner Stillness Through Meditation"

Buddhism - Three Dimensions 6/6

I would like to conclude with the following statements:

1 - Be mindful when you talk about Buddhism. It would reduce the conflicts or distortions if you know the dimension you are talking about.

2 - Be aware of the distortion that may occur in your description, judgment, argument... with the true essence of Buddhism when you use your intellect to discuss, research, debate on any Buddhist topic. Dhamma or Buddhism is not the product of the brain/mind/intellect. It is beyond that. The long discussion I have made here is also the intellectual product - I am mindful about the possible distortion. With this awareness, I will not be upset, or content if someone gives me different opinions. In contrast, I would be pleased to learn from him/her. Nonetheless, in my view, the intellectual discussion is still important as it is the outreach exercise for people to start knowing about Buddhism before they dedicate to practice VM and search for the essence of Buddhism.


3 - Be aware that Buddhist teaching or Dhamma is the spiritual product; so please use Buddha technique (Vipassana Meditation) if you want to learn about it or benefit from it. Without this technique, learning 84,000 dhammakhan of Buddha teaching would be exhausted and you understand it only with bias. If you want to learn less, it becomes incomplete - your view will be like the blind man who experiences only one part of the elephant body and describes "elephant" unrealistically based on the way he experienced. It will be more beneficial if you combine your theoretical learning of Buddhism with your VM practice. The two reinforce each other.

4 - Do not expect too much from the religious dimension of Buddhism, regardless how much you dedicate for it. At the end result, you will not be fully liberated as Buddha expected. But, do not ignore it since Buddhist religion already embedded into our civilization, culture, literature, ... for centuries. In addition, it also helps in your social life and helps reducing some burden in life, it will make you feel good about good deeds, ...


5 - Last, but not least, be aware that VM gives you immediate benefit, you don't need to wait until next life to collect that benefit. It helps you resolve from the deeper level of your mind (unwinding the subconscious records - that cause our reaction). Well, I know some of you don't want to go to Nirvana as you still love your beautiful wife, new villa and new car. Even though, VM is still good for you as it helps making your life happier, healthier, more effective in your work, less conflicts, more peace and harmony (see Lok Ok Serei Sopheak's message to Tayseng).

Buddhism - Three Dimensions 5/6

In the spiritual dimension, the essence of Buddhism is its ultimate goal to guide people to liberate themselves from Dukkha at the highest greatest level by breaking down the samsara (cycle of birth-death), and attaining Nirvana - the fullest liberation. This essence has been described by Chanthy in his earlier message called four noble truths (chatorareyasacha). It is amazing that Gautama, the Buddha put the order of these truths in a very well dialectic structure, very scientific way. In which, the fourth truth defines the way to liberate oneself from Dukkha - that is the Noble Eightfold Path (Areyathankikama). These findings are the natural law known as Dhamma similar to any other laws discovered by scientific process.

I consider Dhamma (natural law, or universal truth) as spiritual because Gautama, the Buddha discovered it through Vipassana Meditation (VM) that focuses on the interaction between mind and matter (neam-rub). It was not through the experiments in the lab like the scientific research. Deeper and deeper in his meditation, HE had developed greater and greater consciousness until HE reached a space beyond mind - HE enlightened (full consciousness). Then HE discovered the unlimited knowledge there (the knowledge gained from brain/mind/intellect is much more limited). This kind of knowledge is called pheavanea maya panha. With these knowledge, HE taught us Dhamma. Since this is the natural law or universal truth, it must be available for everyone. When Gautama, the Buddha can find it, you can also find it, if you apply the same technique as Gautama did. This is what HE insisted again and again that you have to experience yourself and do not believe anything because HE said.

Buddhism - Three dimensions 4/6

I would like to continue with the religious dimension of Buddhism. As a religion, Buddhism has long-established in the Cambodian civilization, culture, literature and daily life. Most of our people consider themselves as Buddhist. However, it is not certain whether Buddhist by belief or by true understanding/practicing of Buddhism. Gautama, the Buddha taught us not to believe, but to experience HIS teaching and establish our own pheavanea maya panha. HE gave us his Vipassana meditation technique so that we can gain this highest level of panha as the Buddha had experienced himself. But people know Buddhism from their personal belief, or from their understanding of the theoretical part of Buddha teaching, and ignore the practice of vipassana mediation. These can be the reason why there has been a surprisingly great distortion between the violence of the genocidal regime in Cambodia and the very pacific nature of Buddhism. This may also be the cause of moral degradation among monks in Cambodia in the current day including Net Khay scandal.

Gautama, the Buddha has provided a very complete teaching as recorded in Tripidaka including preah soth, preah viney, preah akphidham. Learning Tripidaka helps us to understand Buddhism, and practicing Vipassana Mediation help us to experience Buddhism. People can also benefit from learning Tripidaka and practicing seila for their positive personal transformation, but this transformation will appear only at the superficial level. They need to practice Vipassana Meditation, if they want to address the problems established in the inner mind (sub-conscious). Unfortunately, people gains no personal transformation from Buddhism when they establish in their mind a belief in Buddhism and not the truth of Buddha's teaching. As a matter of fact, we all know that there is no God in Buddhism, but people worship Buddha statute as God. People pray to Buddha for help fulfilling their greed or resolving their personal problems, and totally forget his teaching Attahi Attano Neatho (self-help).

Gautama, the Buddha set the goal for his teaching to serve people for five thousand years and HE had prepared a solid institution to support his goal. HE had recruited his army known as Sangha and trained them with knowledge HE obtained from HIS enlightenment. The role of Sangha is to help spread HIS teaching to serve people. In addition to train them with knowledge, HE set up strong rule and regulations known as Vineay (227 Dhammakhan for Sangha) for the proper functioning of HIS institution. Everything should be fine, but unfortunately, HIS institution is run by human being who has personal interest inherited with them. Some Sangha do not fully serve Buddha to spread his teaching, but take the advantage of the Buddhist institution to serve his personal interest. To gain more popularity, some sangha make great efforts to have title in sangha hierarchy, other try to build physical building for Pagoda as it is easier to show the greatness. They generally, ignore the non-physical value of Buddhism which aims to help people to fully liberate themselves from Dukkha.

As a religion, Buddhism shares the common characteristic with all religions which is to run by fear. This is because fear is an efficient means to control people. Hell, karma, etc are all the words to emphasize in many monk's discourses.To escape from this fear, the discourses lure or lull people with heaven, nirvanna. Instead of leading people to practice vipsaana mediation to liberate themselves, the discourses emphasize all means to refrain from enjoying life, to encourage people to put more monies for the Pagoda, or to do all the rituals including praying, reciting or chanting Buddhist scripts. Though these ways may help people at a certain level of benefits, they are not the way that Gautama, the Buddha want us to do. And these ways cannot bring us to the liberation.

it is important to highlight the rituals, ceremonies, or worship that are practiced in Buddhism as a religion as to distinguish from its philosophical and spiritual dimensions. This includes the involvement of Buddhist monks in various ceremonies organized by state, community, family, or individuals. The annual ceremonies like new year, meak bochea, visak bochea, pchum ben, chol vosa, chenh vosa, kathen are religious ceremonies. In our life from birthday to wedding, and to death, we perform various ceremonies involving monks - these are also the religious aspect. As mentioned earlier, these practices help fulfill some needs, or perhaps reduce some dukkha, but they are not the way to liberate from dukkha or to bring people to nirvana.

To conclude the religious dimension, it is also worth noted that stand-alone, separated or divided institutions which are often conflicted with each others are the characteristic of religions because they have different principles and view. The world religious leaders have organized different forums to promote mutual understanding and minimize these conflicts. Even within Buddhism itself, there are different secs: Theravada, Mahayana, and Vajrayana (or Tantric Buddhism - I don't know where it is practiced). While Cambodia is known as Theravada (henayean) Buddhist country, still we have two competed sub-secs Mohanikay and Dhammayut and the relationships between the two are not always good.

Buddhism - Three Dimensions 3/6

I would like to continue with the three levels of Buddhism. Actually the term 'three dimensions' is more appropriate as these three dimensions evolve together in our society without qualifying which dimension is better than the other.

The philosophical dimension stands firmly on the mind function. We use our mind to acquire knowledge about Buddhism through learning at school, reading book, listening to others, through older generation, through monks, etc. From this knowledge we form in our mind a concept of Buddhism. This kind of knowledge is called sutta maya panha. In this dimension, we see Buddhism from our worldview or personal judgement. It can be contentious when we exchange our personal view about Buddhism with other people as they have their own understanding, worldview or judgement different from us. In fact, there is no truth in there, but the mind believes what they know is true (illusion). The mind always suspects what they don't know as untrue (turtle talks about earth outside of the water, fish says no, the world is only water as far as fish knows - Leang's story).

The mind is very clever, it forms the logic as to develop or interpret thing. The material life that is growing up to now is the product of mind function. The mind uses the preliminary knowledge as we said earlier to relate, interpret, create theory, law, and produce something new to satisfy human needs. This is another kind of knowledge called chenta maya panha as I explained to Leang. Knowledge and experience about Buddhism are acquired in a similar way as we learn everything in our life. The mind uses logic as a vehicle to interpret, develop new concepts from what we learn/know. When talking about Buddhism economics, Buddhism and Development (sorry, Chanthy), the role of Buddhism in conflict resolution, Buddhism and Democracy, etc. I am afraid that Gautama, the Buddha didn't know all these things or HE may have no intention to go that far. HIS definite purpose is the liberation from Dukkha, not these stuff. But people use Buddha as an instrument to create something new to satisfy their own needs.

This dimension is very relevant for our group as we are intellectuals. There is nothing wrong to keep talking, discussing, writing essay, writing book, make presentation, conference. We can make our living from these works or become famous as well. All these activities would gain more and more knowledge. But these knowledge have been blended Buddhism with our own mind. It is not purely Buddhism. It is important to be mindful about this.

Buddhism - Three Dimensions 2/6

I thank you for your interest in Buddhism and I do admire your substantial knowledge of the matter far beyond the general Khmer public. I prepare to post my response to you in CAMPRO, but I withdraw it back over the concerns that some people may feel that I go off line. Anyway, I repeat again, don't believe too much of what I have said here. I am also a learner and not sure myself if I know the matter clearly. Please enjoy my response below:


You asked 'What is the difference between Panna (Panha- in Khmer sound), Samadhi and Vipassana." My understanding is different from the order you put these words in the question. I know only "Sila, Samadhi and Panha" (please allow me to write in Khmer sound). The three elements are in that order of sequence. Sila is the pre-condition before people can perform Samadhi. And then, Samadhi helps develop Panha. Panha that is developed from Samadhi is the highest one as it can reach the enlightenment. It is called Bhavana Maya Panha. Other two levels of Panha cannot reach the enlightenment: Sutta Maya Panha (from learning) and Chenta Maya Panha (from the ability to create something new by deriving from your Sutta Maya Panha). These concepts are explained in the course I learnt. I do not invent it.


Samadhi represents either Samadhi Kamathan or the Samadhi stage. The first one is the action to perform Samadhi and the second one is the stage of deep concentration reached during the meditation performance. At the Samadhi stage, the performer can temporary disconnect him/herself from the outside world including his/her own body. This may call Nirvana as described in your paper.

Vipassana is a specific Samadhi Kamathan developed by Gautama, the Buddha. There are over 200 kinds of meditations (Samadhi Kamathan), in which Vipassana is one of them. Vipassana (vi = special, great, high; + passana = see) means simply "see it objectively as it is." So, Vipasana Kamathan and Vipassana Samadhi kamanathan all refer to Gautama style of meditation performance. It is known as the shortest way or the direct route towards the enlightenment.

Before closing, just share with you for joking but real. You perhaps know that sexual intercourse is also a kind of meditation. This concept is widely objected, criticized, blamed by everyone. This is perhaps similar to your story 'fish cannot accept that there is land - the world is only water." But consider why there is famous story about Bhrama and Omar Pakdivathei. Generally, people rarely experience a true sex, except the pleasure sex. Even though, one however agrees that at the peak excitement, we temporarily disconnect from mind. It finally align with the purpose of Samadhi which is to go beyond mind.

Please feel free to provide your feedback to that response. I want to learn more from you.

Buddhism - Three dimensions 1/6

I am excited with your interest in Buddhism and the vast resources of knowledge on the topic in our group. I learn a lot from you and thank you for sharing. From your contribution and my knowledge, I try to put it into a structure. I found that our discussion centered well on philosophical and religious levels. However, it seems to me that we didn't touch the spiritual level yet.

The distinction of the three-level structure of Buddhism (philosophical, religious, and spiritual) would help us knowing what we are talking about and limit the confusion between different levels.

In the philosophical level, Chanthy, Sophal, Chanroeun, Leang and Mony make outstanding comments regarding what is the right teaching of Buddha and how it can be practiced in life, in our society. Other members make good questions about how it links to our daily life and economic development, including poverty reduction, conflict resolution, etc.

There are also many relevant complaints and frustrations about the degradation of Buddhist practice in Cambodia including recent Net Khai scandal. The discussion also covers the belief, fanaticism, the monk teaching and their practice, etc. These are the religious issues. At the religious level, Buddhism has it own set of principles and practice different from others. it has different groups or secs like Theravada, Mahayana, Dhammayut, Mahanikay, etc. In sum, it divides from one religion to another, from one group to another. These groups and sub-groups often conflict with each other. And it surprises us when we learn the fighting among religious group from time to time.

The spiritual level has no conflict, no boundary between religions, or group, sub-group of religion. Spiritual is universal. It connects one to another harmoniously, peacefully.


When Chanthy and Mony tell the famous story of a man stucks with an arrow in his chest, and conclude that he has to act now, or Chanty's words 'the Buddha is in yourself', there is question how to act now or to find Buddha in oneself. There are also common concerns about the accuracy of the Buddhist scripts. There will be no such a question at the spiritual level. Buddha gives the key to find the way to acquire the knowledge from your own experience. HE taught us 'don't believe or accept any dogma, teaching, words because it is said in the religious scripts, or said by an eminent person, you have to experience yourself what the truth is'. The key to get that truth is to practice Buddha technique of meditation called vipaassana. From that technique, you can experience yourself about anicca, samsara, and all illusion in our view (life). This experience or awareness or consciousness will change your life positively.

If you want to know all the truth go to the spiritual level. You will be independent from monks, monasteries, and other influences as you can practice Vipassana at home after you master its technique through a training from a qualified master. You won't need monastery or concern whose monk should you dealt with. You will enjoy your daily life like other people, but you are conscious of yourself gradually according to your level of practice. You will go to Pagoda, do religious ceremony like others, but at the different consciousness level. You will accumulate more loving kindness to people, your mind becomes clear, your decision will be sharp and efficient. You will have less conflicts in life and live happier - sure, you bring good deeds with you to the next life. It is easy and simple.


If you ask where to get training, please go to Phnom Trung Moan (BBang). After a 10-day course, you master the technique of Buddha meditation.

This is the first time I try to set the 3 levels of Buddhism and would like to learn from you if it is reasonable and useful.