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THE INFLUENCE OF THERAVADA BUDDHISM ON SPIRITUAL AND SOCIAL REFORMS IN CAMBODIA by Joanna Sokhoeun Duong A Dissertation Submitted to the Faculty of the California Institute of Integral Studies in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Humanities with a concentration in Philosophy and Religion and an emphasis on Asian and Comparative Studies California Institute of Integral Studies San Francisco, CA 2009 UMI Number: 3377741 Copyright 2009 by Duong,Joanna Sokhoeun INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform 3377741 Copyright 2009 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 CERTIFICATE OF APPROVAL I certify that I have read THE INFLUENCE OF THERAVADA BUDDHISM ON SPIRITUAL AND SOCIAL REFORMS IN CAMBODIA by Joanna Sokhoeun Duong, and that in my opinion this work meets the criteria for approving a dissertation submitted in partial fulfillment of the requirements for the Doctor of Philosophy in Humanities with a concentration in Philosophy and Religion and an emphasis on Asian and Comparative Studies at the California Institute of Integral Studies. Rina Sircar, PhD, Chair Faculty, Asian and Comparative Studies Program Yi Wu, PhD Faculty, Asian and Comparative Studies Program James Ryan, PhD Faculty, Asian and Comparative Studies Program Venerable Chhean Kong, PhD Banares Hindu University, India Abbot, Khemara Buddhikaram, Cambodian Theravada Buddhist Pagoda © 2009 Joanna Sokhoeun Duong Joanna Sokhoeun Duong California Institute of Integral Studies, 2009 Rina Sircar, PhD, Committee Chair THE INFLUENCE OF THERAVADA BUDDHISM ON SPIRITUAL AND SOCIAL REFORMS IN CAMBODIA ABSTRACT My personal memory of losing 30 family members to the "Killing Fields" of the Pol Pot regime in Cambodia, collective memory of a country devastated by holocaust, and the decline of moral and ethical conduct during Cambodia's civil war prompt me to demonstrate that Buddha's teaching can assist a people in recovery from the sphere of revenge and corrupted mind. This study re-examines early Buddhist texts to demonstrate the adaptability of ancient prescriptives to modern times, because moral and ethical values are necessary to lead a good life in general and to control the compulsive passion to dominate and possess in particular. This research project is a form of pragmatic inquiry, shining the light of knowledge on a very dark chapter in Cambodia's history with the intention of discovering means to move the country toward a positive future. The dissertation highlights specific Buddhist values from the Pali Canon of Theravada Buddhism (Tipitaka) and recommends social movement and reforms. The Tipitaka is the primary source used for discussion, emphasizing spiritual cultivation, positive ways people can establish peace from within, and a medium to extend peace beyond. In particular, the disciplines and code of conducts (Patimokkha) and the Vinaya-Samukkhamsa or Innate Principles of the iv disciplines of the Vinaya Pitaka are essential in the disciplinary of monks and nuns; discourses from the five Nikayas of the Sulla Pitaka are very useful for the improvement of moral and ethical conduct and for insights into living the calm life necessary for good leaders and societies; and the seven books of the Abhidhamma Pitaka offer teaching on a psycho-ethical system of truth and the reality of life to reach liberation from dissatisfactoriness or suffering. The dissertation also presents an approach to balancing problems, psychological and social, present in today's world with particular attention to the writer's native Cambodia, proposing proper understanding, specific practice, and principles derived from Theravada Buddhism to enhance current spiritual and social reforms in Cambodia. Buddhism requires humankind to develop an insightful attitude toward the world at large, and to appreciate the sacredness of life itself hidden within the complexity. v DEDICATION This academic endeavor is especially dedicated to the sacredness of the word 'Mother,' the Divine Spirit of the land mass known as JambudTpa, the legacy of Khmer Kings whose dhammas are depicted in numerous stone monuments reflecting what are essential for humanity. I am indebted to the spiritual guidance of the Queen Mother, Her Majesty Sisowath Kossamak Nearyrath Serei Wathana, for her instructing me to begin the work to revive the spiritual roles and original characteristics ofSlrei Khmer, the authenticity of Cambodian religions and kingship, and the re-examination of Khmer literature and history. The emphasis of her address focused on a Cambodian saying, "Chin 11 gm-pT r-ak Preah-bat. Dhammik (a Chinese pilgrim carrying religious texts on his back in a quest to find the keeper of the Dhamma)" I bow to Ananda who professed the Buddha's dhamma enshrined in the seven-headed naga (serpent) of the north-south axis gates of Angkor Thorn. For the Dhamma having shown humanity the way, I too, accept responsibilities and continue to carry out the Divine Mission, a Heavenly mandate. Alma dlpa bhava Om namo HariHara-Prajnanam-Sambuddham Om Shantih Shantih Shantih Sadhu Sadhu Sadhu vi ACKNOWLEDGEMENTS There are blessings 1 receive embodying this research study. The meetings with individuals who are mostly relatives and statements made by several of them have contributed to my contemplation throughout the process of the writing of this dissertation. During my sincere conversations with Upasika Dy Pok when she was alive, she explained to me her effort to help revive and rebuild Cambodian temples and monasteries across the country; at her funeral service, her husband Upasaka Hun Neang explained to me the essence of the three characteristics {Anicca, Dukkha, Anatta). I exchanged conversations on the meaning of Cambodian nationalism with H.E. Sam Rainsy, a political leader, and was blessed by an audience with the Elder Monarch, His Majesty the august King Norodom Sihanouk and the Queen Mother Monineath Sihanouk, who extended my understanding of spiritual credibility which marks and ponders on one question: who is the keeper of Buddha's dhamma! I must add here that my academic pursuit at the California Institute of Integral Studies (CIIS) is indeed a spiritual decision, and the journey has given me a chance to learn various aspects of knowledge and disciplines from Eastern and Western traditions. Often enough I found myself very fortunate to have studied directly with three distinguished professors: Dr. Rina Sircar, a Theravada Buddhist nun who is my Committee Chair and who is specialized in the Abhidhamma; Dr. James Ryan, who is well professed in Hinduism and South Asian literature, and is a Sanskrit scholar; and Dr. Yi Wu who specializes in Chinese philosophy, Ch'an Buddhism, Confucianism, and the I Ching. Additionally, the Venerable Dr. Chhean Kong, vii Abbot of the Khemara Buddhikaram in Long Beach, has been coaching me throughout the process of the research study. He has been a great resource in helping me to better understand the Cambodian Buddhist Saiigha. I only hope that this research study essentially serves as an 'opening door' to Cambodians and to those of keen interest, so that they may embark in the spirit and the sacred matters of life by making efforts and engaging into their fuller stage of self-mind purification, and become enlightened. This auspicious journey could not have been possible without the supports from my lifetime partner (Keith), my husband and father of our two daughters (Amara and Amarin), who performs his roles and responsibilities to his very utmost abilities, making my dream come true. My two other daughters (Sedhasy and Sedhya) who lived through and survived the Pol Pot regime gave me great strength and motivation to complete this research study. It is impossible not to mention my only surviving sister, Sophie Duong Karet, and her family (Sari Jean, Natalie, and Alain Karet)— their attentive hearts are always well remembered. May she be blessed in her spiritual tasks and be successful in her required performance. I would also like to express my sincerity and thanks to: Jane Marie Johnson, my teacher and friend who has been helping me with editing over the past twelve years, another member of our family; Mayumi Oda and Martha Glessing, two incredible women full of compassion and energy who always set their priority to serve humanity; many friends and individuals who gave me advice and support with political, humanitarian, and academic journeys; and especially to Papusa Molina who made a commitment of her knowledge and time viii throughout the period of my political campaign in Cambodia in 1998. Last but not least, I am greatful to have worked with Anna M. Fhzpatrick, my technical editor, who holds the skill to produce a final product from my writing, and with Anne Teich, Dr. Sircar's assistant. It has been my great pleasure to have met and learned from individuals from all walks of life in Cambodia and in
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