Wat Market St.

វត្តពោធិព្រឹករត្តនារាមនៅផ្លូវ Market St នៅឡងប៊ិចខាងជើង(២០០៧)

ពុទ្ធសាសនា បានចូលមកប្រទេសកម្ពុជា ពីប្រទេសឥណ្ឌា មុនគ្រិស្ដសករាជ។ មានពុទ្ធសាសនា ច្រើនបែប ដែលកំពុងតែប្រតិបត្តិ ជុំវិញពិភពលោក។ លទ្ធិដែលបានចូលមកក្នុងទ្វីបអាស៊ីភាគអាគ្នេយ៍គឺលទ្ធិមហាយាន ទោះជាយ៉ាងណាលទ្ធិដែលកំពុងតែប្រតិបត្តិក្នុងប្រទេសខ្មែរសព្វថ្ងៃនេះ គឺលទ្ធិហីនយាន។

ប្រទេសខ្មែរជាទូទៅត្រូវគេយល់ថាជាប្រទេសកាន់ពុទ្ធសាសនាតាំងតែពីដើមមកម្ល៉េះ ប៉ុន្តែសាសនាព្រាហ្មណ៍ មានឥទ្ធិពលយ៉ាងខ្លាំងក្នុងកំលុងពេលសម័យអង្គរពីសតវត្សទី៩ដល់ទី១៣ និងនៅតែមានឥទ្ធិពលទៅលើការប្រតិបត្តិព្រះពុទ្ធសាសនានៅសព្វថ្ងៃនេះ។

សាសនាព្រាហ្មណ៍ ប្រហែលជាបានចូលក្នុងប្រទេសខ្មែរក្នុងពេលជាមួយគ្នា និងពុទ្ធសាសនាដែរ ហើយដល់សតវត្សទី៩ សាសនាបានតម្រូវដោយមេភូមិដើម្បីបន្ថែមអំណាចខាងសាសនានិងនយោបាយ។ ការកាន់សាសនាព្រាហ្មណ៍បានដល់ថ្នាក់កំពូលក្នុងសំណង់អង្គរដ៏ អស្ចារ្យក្នុងសតវត្សទី១២ ដែលភាគច្រើនបានឧទ្ទិសដល់ព្រះសិវៈ ដែលខ្មែរហៅថាព្រះឥសូរ និងព្រះវិស្ណុ ដែលខ្មែរហៅថាព្រះនារាយណ៍ ។

ខាងវត្ថុបុរាណវត្ថុវិទ្យាបានឲ្យដឹងថានៅពេលដែលវរជនកំពុងតែបញ្ចូលការប្រតិបត្តិព្រាហ្មណ៍សាសនាក្នុងការដឹងនាំប្រទេសខ្មែរ អ្នកស្រុកភូមិក៏កំពុងបញ្ចូលករណីខ្លះរបស់ពុទ្ធសាសនាទាំងលទ្ធិមហាយាននិងហីនយានចូលទៅក្នុងជំនឿនិងទំនៀមទម្លាប់ដើម។ លុះត្រាតែបន្ទាប់ពីសម័យអង្គរ(សតវត្សតី១៣-១៤) ដែល លទ្ធិមហាយានបានក្លាយទៅជាសាសនាចំបងក្នុងប្រទេសខ្មែរ។ សាសនាព្រះពុទ្ធដែលកំពុងតែប្រតិបត្តិក្នុងប្រទេសកម្ពុជានិងសហរដ្ឋសព្វថ្ងៃនេះហៅថា សាសនា«លាយគ្នា» មានន័យថាផ្នែកនៃសាសនាប្រជាប្រិយខ្មែរពីដើម និងសាសនាព្រាហ្មណ៍ បានលាយចូលគ្នាជាក្នុងការប្រតិបត្តិសាសនាព្រះពុទ្ធ។

ក្នុងខ្មែរសម័យថ្មី ពុទ្ធសាសនាបានបញ្ចូលក្នុងសកម្មភាពរាល់ថ្ងៃរបស់មនុស្សម្នាក់ៗ ហើយជីវិតរបស់អ្នកស្រុកក៏បាន «គ្រប់គ្រងពីកើតរហូតដល់ស្លាប់ដោយវត្តរបស់ព្រះសង្ឃ»។"[ii] គ្រប់ស្រុកដែលមានលទ្ធភាពធ្វើវត្ត មានយ៉ាងហោចណាស់វត្តព្រះសង្ឃមួយ។ នៅតាមជនបទមុខឆ្នាំ១៩៧៥ គេនិយមឲ្យក្មេងប្រុសគ្រប់រូបទៅនៅក្នុងវត្តយ៉ាងហោចណាស់ក៏មួយឆ្នាំដែរ ធ្វើជាព្រះសង្ឃរៀនអំពីព្រះពុទ្ធដែលហៅថា«ធម៌»ជាភាសាបាលី ដែលជាភាសារបស់ព្រះពុទ្ធលទ្ធិមហាយាន។ នេះគឺជារបៀបដែលក្មេងប្រុសក្លាយជាពេញវ័យ។ វត្តបំរើមិនត្រឹមតែជាកន្លែងសំរាប់គោរពបូជាទេ តែជាកន្លែងរៀនសូត្ររបស់អ្នកស្រុកដែរ (ជាទូទៅសំរាប់តែមនុស្សប្រុសប៉ុណ្ណោះ) ហើយជាកន្លែងដែលអ្នកស្រុកមកលេងកំសាន្តជាក្រុមពីដើមឆ្នាំរហូតដល់ចុងឆ្នាំ។ វប្បធម៌ សង្គមធម៌ និងតម្លៃរបស់បុគ្គលនៃព្រះពុទ្ធសាសនាសំរាប់មនុស្សភាគច្រើនមុនឆ្នាំ១៩៧៥ អាចរាប់បញ្ចូលបានក្នុងការនិយាយរឿយៗថា «ដើម្បីជាខ្មែរគឺត្រូវតែជាអ្នកកាន់ពុទ្ធសាសនា» ជាការនិយាយដែលបង្ហាញពីតម្លៃយ៉ាងទូលំទូលាយរបស់គ្រួសារ សង្គម និងជីវិតទៅជាតិក្រោយដែលនាំផ្លូវក្នុងសកម្មភាពរាល់ថ្ងៃ។

ការបង្កើតវត្តខ្មែរនៅឡងប៊ិចជាឥទ្ធិពលដ៏ខ្លាំងមួយចំពោះផ្លូវអារម្មណ៍និងផ្លូវចិត្តរបស់ពុទ្ធសាសនិកជនខ្មែរ ជាពិសេសអ្នកដែលបានរស់ក្នុងសម័យប៉ុល ពត។ ក្នុងឆ្នាំ១៩៧៩ ព្រះតេជគុណ គង់ ឈាន ដែលបានរៀននៅប្រទេសឥណ្ឌានៅពេលដែលប្រទេសខ្មែរធ្លាក់ក្នុងសម័យខ្មែរក្រហម ត្រូវបានធានាមករស់នៅសហរដ្ឋ ដោយសមាជិករបស់សហគមន៍ខ្មែរ ហើយក៏បានបង្កើតវត្តតូចមួយ ក្នុងផ្ទះនៅជិតទីក្រុង Hawaiian Gardens។ វត្តព្រះពុទ្ធសាសនាដំបូងគេបង្អោះ នៅទីក្រុងឡងប៊ិចគឺ វត្តវិបស្សនារាម ដែលបានកសាងនៅលើ ផ្លូវTwentieth Street ក្នុងឆ្នាំ១៩៨៥។ សព្វថ្ងៃមានវត្តខ្មែរជាង១០វត្ត ដែលមានទំហំខុសៗគ្នា ដែលបំពេញតម្រូវការរបស់ប្រជាជនតាមមជ្ឈដ្ឋានផ្សេងៗក្នុងទីក្រុងឡងប៊ិច។

វគ្គនេះ បង្ហាញពីប្រវត្តិរបស់ការបង្កើតឡើងវិញនូវការប្រតិបត្តិពុទ្ធសាសនាខ្មែរនៅឡងប៊ិច និងមានរូបថតនៃវត្តផ្សេងៗ និងការប្រារព្ធធ្វើពិធីបុណ្យរាល់ឆ្នាំនិងសកម្មភាពផ្សេងៗ។ យើងមិនបង្ហាញជូនគ្រប់វត្តទាំងអស់នៅឡងប៊ិចទេ ហើយនឹងមានអត្ថបទដាក់បន្ថែមនៅពេលក្រោយ។ ការឲ្យយោបល់សំរាប់អត្ថបទអានបន្ថែមមានជូននៅចុងវគ្គនិមួយៗ។ យើងខ្ញុំអញ្ជើញអ្នកទាំងអស់គ្នាដែលចង់បរិច្ចាគឯកសារ សៀវភៅ វីដេអូ ឬរូបថតមកដល់ប័ណ្ណសារ ឬបណ្ដាញទំព័រខែមឆែភនៅសង្គមប្រវត្តិសាស្ត្រទីក្រុងឡងប៊ិច តាមទូរស័ព្ទ ៥៦២-៤២៤-២២២០ ឬសារអេឡិចត្រូនិក Aquesta adreça de correu-e està protegida dels robots de spam.Necessites Javascript habilitat per veure-la.។

រូបថតវិចិត្រសាល

In 1975, as Cambodia fell to the Khmer Rouge, some 4500 Cambodians were evacuated to the United States. About half were processed through Camp Pendleton, a Marine base located 70 miles south of Long Beach. Mr. David (Viradet) Kreng (in blue suit) was one of a few Cambodians living in Southern California at the time and he immediately organized a group to help the evacuees with essentials, bringing them clothing, finding sponsors, and locating a Theravada Buddhist monk who could minister to their emotional and psychological needs. However, there was only one Cambodian monk in the United States and he was not in California, so Mr. Kreng brought a Theravada Buddhist monk from the Thai temple in Los Angeles. As the community in Long Beach began to grow, Mr. Kreng and others felt it was necessary for the community to have a Cambodian monk who could perform Cambodian ceremonies in Khmer (Cambodian). A friend told him about Venerable Kong Chhean (in orange robes) who had been studying in India in 1975 and was unable to return to Cambodia. Mr. Kreng embarked on a letter-writing campaign to bring Ven. Kong to the United States. He wrote to the Red Cross, members of Congress, President Ford, and later to President Carter. Finally, in 1979, Ven. Kong Chhean was granted permission to come to the United States. Photo 1979.
Because Buddhist monks may not handle money, they depend on a lay board to take care of the day to day business of the temple. In 1979, Mr. Thach Reng, pictured with Ven. Kong Chhean, helped to establish what may have been the first Cambodian Buddhist Organization in the United States. Photo: 1979.
Lacking funds to purchase property to build a Buddhist temple, the temple lay board rented a home in Hawaiian Gardens, a city to the east of Long Beach. In 1982 the temple was relocated to a home in Lakewood, just north of Long Beach before moving to its current home on Willow Street in Long Beach in late 1988. Venerable Kong Chhean is sitting to the far right. The monk on the far left is Venerable Benton Pandito, an American Theravada Buddhist monk who founded a temple in San Diego. Photo: 1979.
The first Cambodian Buddhist temple established in Long Beach was Wat Vipassanaram (Meditation Temple) located at 1239 E. Twentieth Street in 1985. Members of the Cambodian community do not refer to the temples by their formal names, but usually identify them by the street on which they are located. Wat Vipassanaram is an exception. Although located on Twentieth Street, this temple is most commonly known as IRAP, the acronym for Indochinese Refugee Assistance Program, which offered English classes at this temple from the late 1980s into the 90s. Wat Vipassanaram was also established in a residence, but over the years the lay board raised enough money to purchase properties adjacent to the original building. In 2007 the board received permits from the city to tear down the buildings and construct a Cambodian-style temple, but legal issues have prevented the project from moving forward. Photo: c. late 1980s.
In the late 1980s, the lay board supporting Venerable Kong Chhean had raised enough money to purchase the Oil, Chemical, and Atomic Workers International Union Hall located at 2100 Willow Street in Long Beach and establish the Wat Khemara Buddhikaram, commonly known as Wat Willow. This photo, taken in 2002, shows the exterior of the building during Bun Kathin, one of the major observances of the Buddhist calendar. Bun Kathin is held at the end of the rainy season in Cambodia, usually in October. It is a time when the lay people bring gifts to the monks to show their gratitude. Photo: 2002.
A special ceremony was held to commemorate the planting of a Bodhi Tree at Wat Khemara Buddhikaram (Wat Willow) in 1989. The Buddha attained enlightenment after a period of deep meditation under a Bodhi tree. Photo: 1989.
Over the years, several more temples have been established in Long Beach. This is Wat Sakor Borei located at 2289 Lewis Avenue.
Interior of Wat Sakor Borei during a ceremony held between Pchum Ben and Bun Kathin in 2005. Pchum Ben, usually held in September is a time to remember ancestor spirits.
Although most people think of the Cambodian community of Long Beach as being ethnically homogenous, many people are of mixed ethnic heritage that includes Chinese, Lao, Thai, and Vietnamese. Wat Chansisothavaskaub, located at 2312 East Spaulding Street is a Lao-Khmer temple founded in 1989. This photograph shows many of the lay men and women who support the day to day activities of the temple.
The Market Street Community Center and Wat Bothiprikrattanaram was founded by Venerable Bunnarith Nuon. The temple was originally located on Gaviota. It moved to its present location at 1949 E. Market St. in 2005.
Pictured is the main sanctuary of Wat Bothiprikrattanaram on a busy afternoon. The monk in the foreground is Venerable Ket Ren, who was visiting from Michigan. He is talking with two students from CSU Dominguez Hills. Behind him, Venerable Bunnarith Nuon, founder of the temple, is performing a blessing ceremony for lay members. Continuing clockwise, is the main altar with images of the Buddha and offerings which include candles, incense, fruit, and flowers. These items are intended as offerings, but they also remind people of the impermanence of all living things. The three women in the center of the room are counting out dollar bills to attach to a pkaa prak ("money tree") like the the one the man behind them is preparing for the tngay sul ("sun day") observance to be held the next day. The paintings along the ceiling tell stories of previous lives of the Buddha. Regular holy days, known as tngay sul, are observed during the new and full moons of the lunar month. Tngay sul usually have much smaller gatherings than the larger Pchum Ben and Bun Kathin ceremonies. Photo: Susan Needham, 2007.
Sao Ouer (R) helped to establish Wat Sonsam Kusal on South Street in 1997. Pictured here is a memorial service for his former teacher held that same year.
One of the major holidays of the Cambodian Buddhist calendar is Pchum Ben, which commemorates departed family members and ancestors. Pchum Ben is held on the day of the new moon in September when it is believed the ancestors' souls, or spirits are hungry and return to the temple looking for food. People prepare special foods to bring to the temple to be blessed by the monks and shared with the spirits. Names of the departed are written on pieces of paper which the monks burn as they chant prayers and blessings in Pali, the liturgical language of Theravada Buddhism. The smoke from the burning paper carries the prayers to the ancestors and to the Buddha. The women in this photograph are preparing an offering of fruit, incense, and miniature funerary flags for the ceremony. The flags are stylized crocodiles in white, the color of mourning in Cambodian culture. Many Cambodians have a strong sense of obligation to their ancestors and demonstrate their respect by participating in this annual ceremony at the temple. It is believed by many that if the ancestors are not able to find food they may become sad and angry at the living family members because they have been forgotten. Photo: Wat Willow, 2003.
Another important holiday in Cambodian Buddhist observances is Kathin. Kathin is usually observed in October at the end of the three-month rainy season retreat. Monks may not leave the temple grounds during the rainy season because they may unintentionally step on worms and insects that come out during the rain. The Kathin celebration marks the time when the monks may once again go about their daily activities. It is also a time when lay people show appreciation to the monks by bringing gifts, such as new begging bowls known as baat and small items for everyday use, such as sugar, incense, pencils, etc. The most important offering is a new set of robes. The women in this photograph are holding bowls upon which have been placed a set of monk's robes. A special covering with a hand-beaded design and fringe has been placed over the robes. The woman to the far right dressed in white is holding a new begging bowl. Photo: late 1980s.
During Kathin lay people line up to process three times counterclockwise around the temple with the monks' offerings. The robes are carried on their heads under the shade of an umbrella signifying royalty.
In addition to not being allowed to handle money, Theravada Buddhist monks are not allowed to prepare their own food. In Southeast Asia monks walk through their local village each day before noon with their begging bowls receiving offerings of food from the villagers. Providing food for the monks is a form of worship and merit making for the villagers. Monks are not able to do this important daily activity in Long Beach, so families take turns providing daily meals for them. During major observances, families prepare special foods which they bring to the temple to be blessed by the monks and eaten by the family after the ceremony. Each family places a portion of their meal on small plates on the table where the monks will have their meal following the ceremony. Monks also may not eat after noon, so this is their last meal of the day. This photograph was taken at Wat Sakor Borei (Wat Lewis), c. 2005.
Monks also participate in other important ceremonies throughout the year, including weddings, funerals, and the Cambodian New Year celebration held in April. Cambodian New Year is celebrated in Eldorado Regional Park in Long Beach. A special tent is erected each year for Buddhist ceremonies. Photo: Susan Needham, 2011.
Building a sand hill is an important part of Cambodian New Year observances. The center mound represents Mount Meru, which in Hindu teachings, is the center of the world. Four smaller mounds represent the mountains surrounding Mount Meru. It is believed that performing this ceremony will relieve as many misfortunes as there are grains of sand in the hills. This sand hill was erected for the 2011 New Year celebration at Eldorado Regional Park in Long Beach. It was decorated with Buddhist, Cambodian, and funerary flags. Photo: Susan Needham, 2011.
A boy offers prayers at the sand hill during New Year in Eldorado Regional Park in 2009. When finished, he will place the incense in the bucket in front of the main mound. Photo: Susan Needham, 2009
In 1979 the Vietnamese invaded Cambodia and drove the Khmer Rouge to the provinces along the border of Thailand. Thousands of Cambodians crossed the border in Thailand where refugee camps were set up. Beginning in 1980, the United States significantly increased the number of refugees they would accept from Southeast Asia and by 1965, some 122,000 Cambodians were relocated to the U.S. Many critical services were provided for the newcomers at the temples in Long Beach. This photo at Wat Khemara Buddhikaram (Wat Willow) shows the members of an English class offered in 1995.
Over the years several groups and individuals have offered classes in Khmer (Cambodian) literacy to the younger generation. Khiry Tham, at the Cambodian Association of America, taught a class at Wat Khemara Buddhikarm (Wat Willow) every Sunday for nearly twenty years. Photo: Susan Needham, 1990.

[i] Coe, Michael (2005) Angkor and the Khmer Civilization. New York: Thames & Hudson.

[ii] Chhang, Song (1995) Buddhism Under Pol Pot.

អត្ថបទអានបន្ថែម

Douglas, Tom (2004) Crossing the Lotus: Race, Religion and Rationality among Cambodian Immigrants in Long Beach and Seattle.

Harris, Ian (2005) Cambodian Buddhism. Honolulu: University of Hawai'i Press.

Kong, Chhean ((2003) On Buddhism and Psychotherapy. IN Not Just Victims: Conversations with Cambodian Community Leaders in the United States. Sucheng Chan, Editor. Chicago: University of Illinois Press.

Mortland, Carol (1994) Khmer Buddhists in the United States: Ultimate Questions. IN Cambodian Culture since 1975: Homeland and Exile. May Ebihara, Carol Mortland, and Judy Ledgerwood, Editors. Ithaca, NY: Cornell University Press.

Ong, Aihwa (2003) Buddha is Hiding: Refugee, Citizenship, the New America. Berkeley: University of California Press.

Yamada, Teri (2004) The Spirit Cult of Khleang Moeung in Long Beach, California. IN History, Buddhism, and New Religious movements in Cambodia. John Marston and Elizabeth Guthrie, Editors. Honolulu: University of Hawai'i Press.

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