Prasat Beng Mealea

Beng Mealea or Bung Mealea (Khmer: ប្រាសាទបឹងមាលា "lotus pond") is a temple from the Angkor Wat period:118–119 located 40 km east of the main group of temples at Angkor, Cambodia, on the ancient royal highway to Preah Khan Kompong Svay.

Beng Mealea was built as a Hindu temple, but some carvings depict Buddhist motifs. Its primary material is sandstone and it is largely unrestored, with trees and thick brush thriving amidst its towers and courtyards and many of its stones lying in great heaps. For years it was difficult to reach, but a road recently built to the temple complex of Koh Ker passes Beng Mealea and more visitors are coming to the site, as it is 77 km from Siem Reap by road.

The corridor in the temple.
The history of the temple is unknown and it can be dated only by its architectural style, identical to Angkor Wat, so scholars assumed it was built during the reign of king Suryavarman II in the early 12th century. Smaller in size than Angkor Wat, the king's main monument, Beng Mealea nonetheless ranks among the Khmer empire's larger temples: the gallery which forms the outer enclosure of the temple is 181 m by 152 m. It was the center of a town, surrounded by a moat 1025 m by 875 m large and 45 m wide.

Beng Mealea is oriented toward the east, but has entranceways from the other three cardinal directions. The basic layout is three enclosing galleries around a central sanctuary, collapsed at present. The enclosures are tied with "cruciform cloisters", like Angkor Wat. Structures known as libraries lie to the right and left of the avenue that leads in from the east. There is extensive carving of scenes from Hindu mythology, including the Churning of the Sea of Milk and Vishnu being borne by the bird god Garuda. Causeways have long balustrades formed by bodies of the seven-headed Naga serpent.

It was built mostly of sandstone: Beng Mealea is only 7 km far from the angkorian sandstone quarries of Phnom Kulen, as the crow flies. Presumably sandstone blocks used for Angkor were transported along artificial water canals and passed from here. Despite of lack of information, the quality of architecture and decorations has drawn the attention of French scholars just from its discovery

Khmer Traditional Boxing Or Pradal Serey

Pradal Serey (Khmer: ប្រដាល់សេរី) or Kun Khmer (Khmer: គុនខ្មែរ) is an unarmed martial art and combat sport from Cambodia. In Khmer, pradal means fighting or boxing and serey means free. Thus, pradal serey may be translated as "free fighting". The sport consists of stand up striking and clinch fighting where the objective is to knock an opponent out, force a technical knockout, or win a match by points.

Pradal Serey is most well known for its kicking technique, which generates power from hip rotation rather than snapping the leg, Pradal Serey consists of four types of strikes: punches, kicks, elbows and knee strikes. The clinch is used to wear down the opponent. In the clinch, opponents battle for dominant position for short range strikes by way of elbows and knees. Scholars believe that all South East Asian Indochinese kickboxing styles originate from what is thought to be the Indianized kingdom of Funan just prior to the creation of the Khmer Empire; consequentially Kun Khmer, Muay Thai, Muay Lao, Lethwei and Tomoi all share similar stances and techniques. Cambodian fighters tend to utilize more elbow strikes than that of other martial arts in the region. In pradal serey, more victories come by way of an elbow technique than any other strikes.

History
Fighting has been a constant part of Southeast Asia since ancient times and eventually led to organized combat systems. In the Angkor era, both armed and unarmed martial arts were practiced by the Khmers. Evidence shows that a style resembling pradal serey existed in the 9th century, which may be one of the reasons why the Khmer empire was such a dominant force in Southeast Asia. The kingdom of Angkor used an early form of pradal serey, named Yuthakun Khom, along with various weapons and war elephants to wage war against their main enemy, the Vietnam-based kingdom of Champa, and later, Siam. Re-enactments of elephant battles are still recreated at the Surin Elephant Round-up.

Bas-relief from the entrance pillars of the Bayon.

At this time, the kingdom of Angkor dominated and controlled most of what is now Cambodia, Thailand, Vietnam and Laos. As a result, Cambodia has influenced much of Thai and Lao culture. This leads the Khmer to believe all Southeast Asian forms of kickboxing started with the early Mon-Khmer people; they maintain that Pradal serey also has influenced much of the basis Muay Thai. On top of oral stories from their ancestors, the basis of this argument are the bas-reliefs left behind by early Khmers in the ancient temples of the Bayon and other Angkor temples. Much of the writing on ancient Khmer art has either been destroyed or adopted by the invading Thai armies when the Siamese sacked and looted Angkor and took Khmer captives including members of the Khmer royal court back to Ayutthaya. 

The Khmer warrior-king Jayavarman VII and the founder of a unified Laos, Fa Ngum, were among the military leaders believed to have been trained in the old fighting styles of Cambodia. During the colonial period, martial arts like pradal serey were considered by the European colonists to be brutal and uncivilized. The French turned the art into a sport by adding timed rounds, a boxing ring and western boxing gloves in an attempt to lessen injury. Originally matches were fought in dirt pits with limited rules while hands were wrapped in rope. Some matches had boxers wrap seashells around their knuckles to increase the damage that could be inflicted. In the 1960s, Cambodian boxing promoters held inter-martial art exhibitions.

Khmer Traditional Boxing Or Pradal Serey

Downfall and revival of pradal serey
Khmer warrior using a thrust kick on Rahu in a bas-relief from the Banteay Chhmar temple.
During the chaos of the Vietnam War, Cambodia was undergoing its own civil war. On April 17, 1975, the Maoist Communist rebels, the Khmer Rouge, overthrew the government of the Khmer Republic led by Lon Nol. The Khmer Rouge's plan was to eliminate modern society and create an agrarian utopia. The Khmer Rouge executed educated people, others who had ties to the old government or anyone who was believed to be advantaged by the old society (doctors, teachers, soldiers, actors, singers, boxers, etc.) and forced the remaining Khmer population into labor camps, in which many died of starvation and diseases, to be re-educated under the new government. Traditional martial arts were banned at this time and many boxers were executed or worked to death, which nearly caused the death of pradal serey. An estimated 1.7 million Cambodians or 21% of the population died during the Khmer Rouge regime according to the studies of the Cambodia Genocide Program of Yale University. This lasted for four years until 1979 when the Vietnamese along with ex-Khmer Rouge officers, including current prime minister Hun Sen, overthrew the Khmer Rouge. During the relative peace since the departure of the Vietnamese and the re-establishment of the Kingdom of Cambodia, the country's traditional arts were revived, including pradal serey.

Khmer Traditional Boxing Or Pradal Serey

Pradal serey is making a strong comeback since its prohibition in the 1970s. Cambodia is making an attempt to market their style of boxing at the same caliber as Muay Thai even though its status as a fourth world country renders a lack of financial funding. Numerous gyms have opened and large masses of students, local and foreign, have come to train in Cambodia. There are weekly matches held, the majority televised live, and many of Cambodia's best have traveled internationally to compete. There are currently approximately 70 boxing clubs nationwide

Khmer Traditional Boxing Or Pradal Serey

Pradal serey is administered in Cambodia by the Cambodian Boxing Federation (CBF), formerly the Cambodian Amateur Boxing Federation (CABF), which was established in 1961. All referees, judges and fighters must be licensed by the CABF. Television stations which hold Khmer boxing tournaments do so under the supervision of the CBF. The individual stations are responsible for organizing boxers, trainers, medical staff and musicians. The CBF supplies the match referees, judges and time-keepers. The current president of the CBF is Major-General Tem Moeun. Abroad, Cambodian boxing is promoted by four organizations. These organizations include the European Khmer Boxing Federation based in Germany, the Fédération des Arts Martiaux Khmers also called FAMK, based in France, the Anh Binh Minh Khmer Martial Arts Association in Vietnam and Kun Khmer Australia based in Australia. Other newly created organizations can be found in Spain and Italy, while Belgium is in the process of forming its own Khmer boxing organization. The International Sport Kickboxing Association based in the United Kingdom have held matches involving Cambodian boxers. Khmer boxers have fought abroad in countries such as Korea.

Khmer Traditional Boxing Or Pradal Serey

There have been concerns about the betting and rowdiness among pradal serey fans.Cambodian trainer Chiit Sarim had this to say about the difference between the boxing scene then and now, "I traveled from pagoda to pagoda to box at competitions during the water festival. Pagodas were the traditional venue for boxing matches ... They [the current fans] act inappropriately. They raise up their hands and scream noisily. They gamble and do not respect the boxers. They think of only winning their bet. During my time, there was no such thing. Fights were organized nicely and were very popular. Now fans have no morality".

Tournaments are screened live on national television. TV5 Cambodia holds live tournaments on Friday and Sunday, CTN holds live tournaments on Friday, Saturday and Sunday.Bayon Television holds live kickboxing tournaments on Saturday and Sunday,[23] while TV3 holds a single tournament on Sunday and Apsara TV has added a single tournament on Thursday.

Recent exposure to pradal serey in the western world have come from travel journalists and tourists. In addition, pradal serey was featured on The History Channel's Human Weapon and mentioned on the Cambodian episode of Globetrekker. In February, 2009, American footballer Dhani Jones filmed an episode of his series Dhani Tackles the Globe in Phnom Penh, training with Long Salavorn at the Salavorn Keila club and fighting Pan Phanith at the CTN arena.

Songchai Ratanasuban, the number one promoter in Thailand, brought his S1 Promotion to Phnom Penh in June 2005. In the Cambodian S1 World Championship, Bun Sothea won the tournament. He defeated Michael Paszowski, Dzhabar Askerov and Lor Samnang in front of 30,000 people at the Phnom Penh National Olympic Stadium.

In 2008 Cambodian Television Network (CTN) screened a pradal serey reality television series called Kun Khmer Champion. The show featured 65 kilogramme boxers and was produced by Ma Serey and Aaron Leverton and co-hosted by Ma Serey and Cambodia's most famous kickboxer, Eh Phoutong. The first series was followed by a second in 2009 and a third in 2010, both co-hosted by Vorn Viva.

On August 28, 2008, Cambodian boxers Vorn Viva and Meas Chantha won the ISKA Middleweight and Welterweight world titles in Phnom Penh. It was the first time a Cambodian had held a kickboxing world title.


As of 2012, there are over 50 Kun Khmer fights held every week in the Phnom Penh region.

Attempt to unite boxing styles
At an ASEAN meeting in 1995 regarding the upcoming King's Cup Muay Thai competition, Cambodia wanted to rename Muay Thai as "Sovannaphum boxing" or "SEA Boxing", which represented Thailand, Cambodia, Laos and Myanmar. Sovannaphum means "golden land" in Khmer and is written as Suwannabhumi in Thai. The name refers to mainland Southeast Asia in the Indian language of Pali.

Thailand would not compromise, stating that each Southeast Asian country has its own boxing style and that Thailand was responsible for making its kickboxing an international sport. At the 2005 Southeast Asian Games, Cambodia did not enter the Muay Thai event in protest of the name used to refer to the sport.

Life as a boxer
Most Cambodian boxers come from a poor background and compete to earn money to feed their families and themselves. The average age ranges from 14 to 25. Most participants are young adults due to the physical conditioning that a boxer must endure to keep their body in shape. Top kickboxers can have as many as 300 fights in their careers.

Pradal serey fight.
Cambodian boxers were traditionally paid by the crowd. If the crowd appreciated the boxer's efforts, they would reward him with food, alcohol and cash. This practice still continues today but, in line with western practice, bouts pay official fees. Until recently the average purse for a fight was US$15. Today purses are based on experience. A new Cambodian boxer can earn US$25 per fight. More experienced kick boxers with more than a dozen fights can earn up to $75. "Brand name" kickboxers can earn over $100 a fight. Special purse fights will pay up to $250 with the purse contributed by a corporate sponsor. "International" tournaments, organised by the broadcasters, will pay individual purses of up to $1000, sometimes higher.


Some of the best Pradal Serey champions come from the Battambang Province although a number of big name stars have come via Southern Cambodia such as Eh Phoutong from Koh Kong Province, Thun Sophea from Svay Rieng Province and Meas Chantha and Seng Makara from Kandal Province. Cambodian boxers train in a gym under a Pradal Serey kru. Many boxers train 6–8 hours a day and 7 days a week.

Health risk

As with all contact sports, health risks are a factor. According to Chhoeung Yavyen, a ringside doctor for the Cambodian Amateur Boxing Association, in the past five years 30 kick boxers have sustained serious injury in the ring including broken wrists and arms, broken shins, broken noses, dislodged shoulders, hip injuries and broken jaws. One neak pradal (Cambodian boxer) died in the ring in Svay Rieng Province in 2001, but that death was the result of a heart attack, probably brought on by diet pills consumed to help the neak pradal reduce his weight before the bout. Most of the injuries suffered are curable and don't leave lasting problems. Most neak pradal are allowed to return to the ring after receiving treatment

Rules and match setup
Traditional Khmer music that is played before a pradal serey match
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A match consists of five three-minute rounds and takes place in a 6.1 meter square boxing ring. A one-and-a-half- or two-minute break occurs between each round. At the beginning of each match the boxers practice the praying rituals known as the kun kru. Traditional Cambodian music performed with the instruments skor yaul (a type of drum), the sralai (reed flute) and the chhing, is played during the match. Modern boxers wear leather gloves and nylon shorts

Rules

1. A boxer is not allowed to strike his opponent while he is on the ground.
2. A boxer is not allowed to bite.
3. When an opponent cannot continue, the referee stops the fight.
4. Blows to the back of the opponent are not allowed.
5. A boxer may not hold on to the ropes.
6. Blows to the genitals are prohibited.

Victory can be obtained by knockout. A knockout occurs when a boxer is knocked down to the ground and cannot continue fighting after a 10-second count by the referee, a referee may forgo the count and declare a knockout if it is obvious the boxer will not regain his feet unaided. Victory can be obtained at the end of the match when judges decide by a point system which fighter was more effective. If fighters end up with the same score a draw is called.

Notable Khmer boxers

• Eh Phuthong: TV5 Champion, Khmer Traditional Kickboxing Champion, Prime Minister Samdech Hun Sen champion
• Yuth Phouthorng: Koh Kong Province governor and original teacher of Eh Phoutong
• Thun Sophea: 2006 CTN 67 kg kickboxing champion.

Prasat Bayon

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the state temple of the Mahayana Buddhist King Jayavarman VII (Khmer: ព្រះបាទជ័យវរ្ម័នទី ៧), the Bayon stands at the centre of Jayavarman's capital, Angkor Thom (Khmer: អង្គរធំ). Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

The Bayon's most distinctive feature is the multitude of serene and smiling stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple has two sets of bas-reliefs, which present a combination of mythological, historical, and mundane scenes. The main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat (Khmer: ប្រាសាទអង្គរវត្ត)

Buddhist symbolism in the foundation of the temple by King Jayavarman VII

The Bayon was the last state temple to be built at Angkor (Khmer: ក្រុងអង្គរ), and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom (Khmer: អង្គរធំ) and the temples of Preah Khan (Khmer: ប្រាសាទព្រះខ័ន), Ta Prohm (Khmer: ប្រាសាទតាព្រហ្ម) and Banteay Kdei (Khmer: ប្រាសាទបន្ទាយក្តី).

From the vantage point of the temple's upper terrace, one is struck by "the serenity of the stone faces" occupying many towers.

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII (Khmer: ព្រះបាទជ័យវរ្ម័នទី ៧)himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara.The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.


Alterations following the death of Jayavarman VII
Since the time of Jayavarman VII, the Bayon has undergone numerous additions and alterations at the hands of subsequent monarchs.[5] During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

Modern restoration
In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

Etymology of Bayon
The original name for the Bayon is Jayagiri (or "Victory Mountain"). After French occupancy, it was later named Banyan Temple due to its religious significance and Buddhist imagery (the Buddha is said to have attained enlightenment under the Banyan tree). When the local Khmer came to work at renovating Banyan Temple, there was a mispronunciation in Banyan, which was pronounced Bayon. The name then stuck.

The site
The Bayon in plan, showing the main structure. The dimensions of the upper terrace are only approximate, due to its irregular shape.
The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon "gives the impression of being compressed within a frame which is too tight for it.

The outer gallery: historical events and everyday life
A scene from the eastern gallery shows a Khmer army on the march.
The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers),[12] with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;
still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;
in the southeast corner pavilion, an unfinished temple scene with towers, apsaras (Khmer: អប្សរា), and a lingam (Khmer: លិង្គសិវៈ);
A market scene in the southern gallery shows the weighing of goods; the fish belong to a naval battle taking place above.
in the eastern part of the southern gallery, a naval battle on the Tonle Sap (Khmer: ទន្លេសាប) between Khmer and Cham forces,[13][14] underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;
still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;
in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;
in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;[15]
in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer;[16] then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;
in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;
in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;
in the northeast corner pavilion, another marching Khmer army;
in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

The inner gallery: depictions of mythological events
The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda.[17] There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders.[18] Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle.[19] Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

The upper terrace: 200 faces of Lokesvara
The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, "the faces of Lokesvara follow and dominate with their multiple presence.

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

The central tower and sanctuary

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII(Khmer: ព្រះបាទជ័យវរ្ម័នទី ៨), the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor

History and other beliefs related to the festival "Pchum Ben"

Pchum Ben Day: On the 15th day of the month, the month of the lunar month is supposed to be a day of Pchum Ben. Today, people, young and old, across the country celebrate the pagoda with a happy face. By believing in Buddhism, believing in festivals, believing in sin, believing in karma.

All of them are new and luxurious. They exchanged rice cakes, soups and pastries, and salads, which were adapted to serve monks at their respective pagodas. Today, in every pagoda across the country, lay people lay behind the cloak of the masses, making the atmosphere in the presence of the monk The traditional melodies, melodies, or folk tunes echoed the chill and melancholy mood.

The most important program of the day was to knit a pair of robes or a morning banquet for the monks, as well as a large ceremony. Buddhist monks, monks, devotees, devotees of merit, ancestor, and relatives of the seven ancestors and wished the blessing to the next generation. In the afternoon, a three-bed sermon follows the Buddhist path. After that, the Pchum Ben festival was ended, with all the Buddhists returning home. To prepare for the family's birthday.


So each family was prepared with flags (representing the ancestor's soul) and a banana which were essential to the ceremony.

Within a few days, the time of Pchum Ben will come and the people of God Buddhists often talk about the Pchum Ben festival as they wait for this special day to come soon. To join in with clear hearts. Technology is constantly evolving and day by day people should give up. Turned to new visual technologies, but otherwise people still believe in Excessive good sin karma means higher technology belief in The effects are doubled.

To respond to the above claims as a Buddhist, please refer to Pchum Ben, a ritual. There are 15 days to discover the core of what makes people love Buddhism. What are some of the reasons why people are interested in Pchum Ben? Three points to this issue are: 1) The festival is long and the people, especially the staff and staff Any institution has the opportunity to do, 2 in relation to the genocide story Originally, 3- perceive the festive period as a gift to the monk, waiting for the monk to rest.
Pchum Ben is a festival that combines a number of festivals such as the candle-worshiping of the Vesak, the Vesak and the Kant There were also some national festivals during the season. Pchum Ben, according to Buddhist scholars, perceives this celebration as having a Biblical story. The Bible, the Bible, and the Bible are the main stories in the history of the patriarchs. God's Left Apostle visited Hell in Hell, and Hell Express They have advised their relatives to celebrate the festival so that they will not do bad things. The misfortune of being born in hell is too miserable to compare That's right. That is why Buddhist scholars set the festival from the 1st to the 15th day of Ramadan. This is a tradition of Khmer civilization.
Pchum Ben, according to the Buddhist period, does not run from 1 rd to the 15th day. In 15 days only Buddhists held the festival from the rainy season until the rainy season stopped. And the festival itself is not only for food and drink but also for the Fourth Suite Trinity defrocked Sena seats donated monks who remember a time near its coasts. Please note that monks did not enter the monastery at the same time as monks, After vegetarianism, you always go to practice in quiet forest (seeking Dharma). As the monastery approaches, some monks return to the monastery and find a suitable place. To the execution of the moral and the four suffixes to the organism, and to set that limit for the consumption of food Pratt Bat has a lamp that is daily chained to shortages and medicine There are many Buddhist monks and monks in the Book of Mormon who are meditated on Buddhists support the four suffixes for the quarter, just use different cultural terms because in the Buddhist era there was no The word Pchum Ben is as it is today, except for the four suffixes The four suffixes. Therefore, the word panda or the four suffixes and the word Pchum Ben has one meaning for the purpose of helping. Save the monk during the same rainy season.

In connection with the above Pchum Ben festival, the ancient priest, a Buddhist theologian, expressed his views. It is said that on Pchum Ben Day, if the relatives of the children did not take it to the pagoda when the patriarchs went to investigate Observing all seven pagodas and not seeing the Brahmans (the dead) cursed Worst words but seeing relatives relatives go to Pchum Ben pagoda and always bless the family Business is prosperous, cool, happy, happy, prosperous, long-lived, safe from this world to the present day. Although this view is based on some Buddhist theories, it is a very good show of goodwill, afraid of children. The next generation forget the monastery to be ignorant of sin, the merit of good, because of this religion The cornerstone of culture, if a religious person forgot his identity So as well as words that melt off because the basic goodness of people. Even monarchs have a monopoly on the Buddhist trajectory, such as in the pagodas. . That is why religious scholars seek to study the good theories of the nation. To religion for the sake of peace in society.

Khmer New Year

Cambodia is one of the oldest civilizations in Southeast Asia, and this nation also has its New Year's Day, with most of the nation calling itself "Khmers". The history of the Khmer New Year is long and long, mainly in connection with Hinduism, India and Sri Lanka. "Khmer New Year" is the name of the Khmer New Year which is celebrated on the Lunar New Year, or the Great Day. In fact, the New Year's Day in January, according to the account of Chi Tawkan, who arrived in the Khmer Empire in 1296 AD 1396, was then shifted back to April And it fits the month of harvest. The three-day holiday begins on New Year's Day, usually on April 13 or 14, the end of the harvest season, when farmers enjoy their crops before the start of the rainy season. 

Cambodians living abroad can choose to celebrate during the weekend, rather than just April 13-16. Khmer New Year coincides with the solar year in parts of India, Nepal, Sri Lanka, Myanmar, Laos and Thailand. Khmer New Year is also a related legend, a Khmer autobiography linked to Buddhism, written in 1969 by Mr. Treng Nga, who talks about a three-verse betting match between the gods of the gods. ) With the Vesuvius mantra, he was born as a boy, a child practitioner, who knew the language of animals and graduated from various scriptures. In her Buddhist tradition, her taxation was well-known to Thailand and Laos, whose cultures were similar to those of Cambodia.

Cambodian New Year is divided into three days
Maharashtra is a loan term from India (Sankranti), which translates to the Sun's departure from Manti Shiva to a one-way orbit within 12 months.
And that's when the seven angels representing the seven planets in the solar system came to earth. On the first day, people had to prepare offerings and rituals such as a couple of balsamic, a pair of dalits, 5 incense sticks, 5 candles, a pair of perfumes and flowers. Noodles, Leaves, 1 cup of water and soft drinks, Noodles, all kinds of fruits and hobbies according to each goddess to deduce at the wedding and to ask for a blessing, hello, or prayer wishes .

Vire: Vonboth is a process of parading the head of the Brahma king for about 60 minutes and then returning it to the Kuala Lumpur cave in the heavenly Sonoma Mountain.
On the second day, they brought some presents to the monks in the monastery, some of them donated to the needy in the evening, and they shipped sand. It engulfs the shrine around the temple or around any pagoda in the monastery. At dusk, they offered drinks to the monks, chanting Sambath, and recited a sermon related to the legend of Khmer New Year. In the afternoon, they go to Pune, and pray the sandy mountain, supposedly like Jalmani shrine, and the monks. The shrine goddess sends tribute to the dead.

Viravatak, the transformation of the new year of the 12-year-old animal, and the third day, is associated with the ritual of the Buddha, where the Buddha extracts water and rinses his water to wash his face to expel the gods. The pagan festival is also related to the history of the Holy Grail, and all children are to pray to God in the home for their sins and for the gratitude of their parents. In order to give birth, monks also have to come out to water the hair follower in order to purify the year-end of the year, and to celebrate the New Year on the last day of the New Year.

tepthitea mha sasangk rean t  samdeng keriyea

1.  be ei chenh he r now velea prukaprolum  dl thngaitrang ( trong chhr) 6 :  00 pruk >  12 :  00 thngaitrang
2.  be ei chenh he r velea thngaitrang  tlnung prolb ( trong angkouy peak chieng)  12 :  00 thngaitrang > 6 :  00 lngeach
3.  bae chenh he r now velea prolb  tow tl athreatr ( trongphtom be ei k preahnetr) 6 :  00 lngeach >  12 :  00  a threa t
4.  be ei chenh he r now velea athreatr  tow tl phlu ( trongphtom bet preahnetr)  12 :  00  romlng a threa t > 6 :  00  pruk

bravotte rueng chaulochhna khmer
 bravotte rueng chaulochhna khmer  del teaktng ning tamnal te v k tha dauchattow  :  mean tamnal tha  now daem nei phottokabb nea samy mean preahpoutth sasanea del leaylam tow ning hendau sasanea mean sedthei mneak del korp now preahpoutth sasanea  lok mean kaunobrosa mneak chhmohtha " thommobeal komar"  del mean nouv chamnehvichchea da visesa  cheh pheasaeasatv ​ ning ban rien cheh chb kompir traivet tangpi ayou ban  9chhnam  .  sedthei beta ban sang  asram muoy ao thommobeal komar daembi chea kar thveu sammea thi " thommobeal komar" ban klaycha achary kmeng sa me  t ng mongkol tesanea phe  sa ng  dl mnoussa teangpuong phng knong li tthi poutthosaeasanea  .  kreanoh kar sabaproh preahpoutth sasanea robsa thommobeal komar ban lbi rontu dl k be lm ha prohm " te v moukh 4"  del chea anak sa me  t ng mongkol dl mnoussa teangpuong knong lotthi prohm nh sasanea .  pelnoh k be lm ha prohm  ban br meu r meul haey chhngal tha hetoaveibeanchea av ta preah vi snoh tow chabkamnaet chea thommobeal komar haey be r chea tow korp preahpoutth sasanea vinh! daembi chng phchanh preah vi snoh del chabkamnaet chea thommobeal komar  k be l mhaprohm ka kralea khluon chea sam n prohm ( puok preahma)  yeangchoh mk suor now chamnot brasnea " 3 brakear"  dl thommobeal komar  daoy sanyea touk tha  bae daohbrasnea ban a tma del chea sam n prohm nih ning kat kbal baucha  champoh thommobeal komar  tebae thommobeal komar daohbrasnea nih min ruoch te  a tma ning kat kbal thommobeal komar vinh .  thommobeal komar som aoy ponyearpel chamnuon  7 thai  ng sen daembi kit brasnea .  louh kanlongtow  6 thai  ng haeyka nowte kit minkheunh doengokhluon tha pruk nih nung  trauv slab daoy achnha k be l mhaprohm chea brakadhaey dau che  neah  kuorte rt  tow leakkhluon  puon atma aoy chhngay brasaer cheang .  kar kechvesa robsa thommobeal komar ban tow saamreak now daemotnaot muoy del chea saambok satv i nri  t nhi chhmol muoykou  del satv intri noh chea kar kralea khluon robsa sdech kroud del chea yea nt chomniah robsa preah vi snoh del cham chuoy dl trong del chabkamnaet chea av ta mnoussa  .

Khmer New Year
Khmer New Year's story related to Vedanta The following verse: It is said that at the beginning of the Buddhist era, a mixture of Hinduism and Hindu Buddhism, he had a son named "Child Disciple". "Who possesses excellent knowledge of animal languages ​​and has completed the study of the Bible at the age of nine. The billionaire father built a monument to a child practitioner as a "pediatric" meditation became a monk, a young boy, a monk, a monk, and a Buddhist monk. At that time, the Buddhist sage's sowing of the pagoda was well-known to the great Brahma Mahakala "Four Faces", who was the patron of all religions. Then Maha Maha Brahm looked around and wondered why the goddess Vishnu was born as a child practitioner, and he turned to Buddhism! The Brahma Brahmins (the Brahmins) come down to ask the "Three Things" for the child discipline, promising them that they can practice this ego, and that Sacrifice the head of the child but if the child does not succeed, the ego will be cut off. The Children's Prosecutor has asked for seven days' delay in trying to figure it out. Six days later, and still do not know that this morning will certainly die by the authority of Maha Maha Brahma, and therefore better run to hide myself. The abductee of the child-goddess goes to rest in a palm tree, a pair of eagle's nest, where the eagle is the body of the King of the Vedic gods, waiting to assist Him, who was born as a human avatar.

• The eagles argued:
• The eagle asks: What are we eating this morning?
• The male responds: "We will eat the child who was killed by Maha Maha Brahma because he couldn't handle it."
• “What is that parable?” She asked.
• The man replied, "Where is the morning glory?"
• "The first parable shall be that it shall be performed.

• Eagle Continues Where is the saint's robe? "The second parable is that of the breast," that is, when midday is so hot, they must wash their breasts during the day.
• Next eagle, where is the dusk at dusk? "The third parable shall be," That the feet of the people are to be washed in the night, and the sleep of the 

The boy's nurse, hearing this, was delighted and returned to the monastery to practice on the seventh day, the last day of the week. Later, the pediatrician resolved to explain the parable from the Brahma Sutra and the Brahmin was willing to lose and beheaded for sacrifice. The Brahma Brahmin, before cutting and shaving his head, recalls the Brahma Maha Brahm, and then summoned his seven daughters to tell him that now he must be beheaded for the child prodigal, but put his father's head on The earth will also be burning with fire, and if it is thrown into the air and there is no rain, if it is cast into the sea, the waters and the sea will be dried up. M), so please daughter and 7 took to get my head the word end Abel mhaproh beheaded gave it to her Tunisian Infront Devi, who is the oldest. Tuan: Devi also took the trophy to his father's head and flew for 60 minutes to fly the pagoda to the prayer center in the Kantian Caves of the goddess in paradise and cremation at the Kangpian Pagoda. Slowly. Later, the seven goddesses also named the child goddess ("Buddha"), translating as "goddess of divinity" and giving the seven gems, "The Parliament of the Buddha," to the child practitioner.

• The red gem (also known as the Tombat) is carved into a statue of Indra, the god of light.
• Purple stones (named Boke) are placed inside the arrows of the Buddha.
• The blue gem (named Muraya), which eventually became the goddess Devi Devi, represents the thunderbolt in the legend of Mecca.
• The yellow gem (also called Pheu) is an eye in the eyes of the Buddha, the last of the five Buddhas, the Buddha.
• The green gem (also called Morakot) engraved in the statue of the Buddha.
• The white jade (also known as the bovine diarrhea) was born in Swan Hanuman.
• The Black Nile (nicknamed Nirvana) was born into a black monkey, Nilapur, a Messenger of the Ramayana.

The seven gems come to pass (Ramayana), when the Buddha, in his adulthood, has a son, Vishnu, who is his wife, and he takes him into the palace and appoints him as queen. Finally, at the end of the one-year anniversary of the festival, the seven fairies take turns inviting the head of his father, Maha Maha Brahma, to come and meet the goddess of La Salle every year and take the head of the goddess to Kantali cave. The Goddess of Hell.

Describe the sources of the seven Brahmins

Brahma is the ultimate deity of Brahmanism, because he created all natural beings and the Bible, his creator.

Featured Features:

• Four faces
• Four arms hold a Bible or shower
• Red body
• Tart Flower Disk Spoon
• Good stuff
• His first wife, Guyatri, had no children, so Brahma gave her seven beads in the Bra's flower pottery and gave birth to seven daughters.(ទុង្សៈទេវី) (គោរាគៈទេវី) (រាគ្សៈសាទេវី) (មណ្ឌាទេវី) (កិរិណនីទេវី) (កិមិរ៉ាទេវី) (មហោទរាទេវី) ។
• On the seventh day, there is the Sankranti (ទក្សៈ) (ភុគ៌ៈ) (សន្ធិយា) ។

New Year

The Lunar New Year tradition is held for three days. The first day is a Mahabharata, the second day is a lunar day, the third day is a day of merit. The date, the hour, the minute the old year has expired, and the new year goddess must step down from that old god It is possible to identify with the ancient astrology, the Mahabharata.

From the time of Nokor Thom to Cambodia, the method of counting lunar and lunar days. The Khmer set the month of Mithris as the Lunar New Year and the 12th of the twelfth month. Later Cambodia changed to the method of counting the sun, the moon, and the solar system. This is the time when the Khmer New Year is set in the month of May (the fourth month) because this month the sun goes out of the mines The zodiac goes to the Masons. New Year's Day is on the 13th of April (every year), but only if the new year overlaps with the old (eg, Sunday in the 13th day of the old year) As in the next year) they shall extend the New Year's Day (the 14th day) and the maximum day shall be no later than the 16th day. Maha Sankranti uses a solar eclipse called "Simple Sankranti" (the sun goes straight over the head as a Brahman). The Moon, which uses a lunar eclipse, is called "Sankranti" (the time when the sun is shifting horizontally). It is still used to refer to the Sun as lunar because it is associated with many Buddhas. As for the Lunar New Year period, sometimes the Lunar New Year is sometimes during the waning days. But within 1 month, not before the 4th day of birth and no later than the fourth day of birth. Therefore, some of the Sankranti may fall into the lunar month.

Other traditions that the Khmer people traditionally organize are as follows:

• Before the New Year, they prepare food, clean the house, water the jars, collect firewood, and cut new clothes. For example.
• On New Year's Day, they make offerings to new angels, and their houses are decorated with small lights. Light colors or lanterns for every new fairy. When the time came for the new god to come, they took their children and sat down near the place where the offerings were made and lit incense sticks. Bodhisattva wishes for all the happiness of the new goddess. As for the offerings and offerings, they are usually tailored to the angel who goes down each year. The three days of the new year are:
• Day 1: Family gathering to prepare for the New Year's Angels to come and pray for peace and New Year's Eve Giving money to the rich, including parents, grandparents, sometimes giving to the poor or poor.
• Day 2: They bring a parade to the monks at the monastery in the evening, and they transport sand to build the shrine. The temple, or around any pagoda in the monastery. At dusk, they offered drinks to the monks, recited the recitation of the Buddha and performed a sermon. In the afternoon, they go to Pune, and pray the sandy mountain, supposedly like Jalmani shrine, and the monks. The shrine goddess sends tribute to the dead.
• Day 3: In the morning, they pray in the house where they call their parents for water purification, and thankfully, during the day, they collect the Buddha's water to wash their face for healing Other monks were asked to cross the mountain in the evening, and the monks would go to the village to get some water for the temple. In the old, to clarify the meaning to do good works and returns repayment. During these three Lunar New Year celebrations, they play a variety of popular games, such as the King Trong Chopsticks hide kites, kites, chicks, and dances (often found in Battambang and Siem Reap), especially in contemporary dance music. According to one's preference. Some people like to go on holiday activities, some prefer to go to Buddhist monasteries.

The meaning of Khmer New Year

Every year, the Khmer people celebrate the traditional Khmer New Year on April 13 (sometimes 14 or 15 or 16). April) corresponds to the lunar or lunar eclipse.

The nationalists are celebrating the new year. For Khmer people, we celebrate the National New Year every year because we understand the meaning of the Khmer New Year. It is believed that in the course of a year of living, they often experience unhappiness, riches, and sorrows, sometimes in times of distress, sometimes with physical illnesses when it comes to uncleanness. After the old year, they celebrate, wear new clothes, and go on vacation, so that they will be happy and have a good day In the new year.

And for one year, they separated from their family and relatives for a living in a faraway place. When the new year came, they gathered together to alleviate the need for remembrance and to relieve their labor. Then live a successful new year and a longer life. Moreover, the Lunar New Year tradition has been able to instill a spirit of unity among the villagers in the neighboring country as a catalyst for national unity. That's why at that time, not only were they meeting in the family, but they also went to celebrate the monastery, the center of education. Humanitarianism and solidarity. Because of the meaning of the New Year's festival, it is popular in Khmer tradition.

The symbol represents the month or month in the Khmer calendar

Due to the influence of Khmer religion in Hinduism, the Khmer continued to practice the ancient Buddhist scriptures. In thinking of organizing religious affairs. According to the ancient astronomical or astrology of Brahmanism, it is understood that the heavens were round and silent. Places like Earth. It is understood that the sun moves around the earth in a circular orbit, which is what they call it. Zodiac or zodiac (zodiac cycle) corresponding to a year.

Because they see in the sky, there are many stars nearby and they look like Shapes such as sheep or goats, cows, men, women, crabs, lions, maidens, scales, snakes, bows, fish (or Sharks, lures, and fishes so they named their stars (dolphins or axes) in white images. Similarly. They divide the skies into 12 divisions, or zodiacs, by naming each of them according to the shape of the stars: Or any of the names of the monks or monks, or monks, or monks, or monks, monks, or monks, or the monks of the month, or the desks, or the desks, or the desks, or the queens, or the barons, or the February; Mummy or Mia. Because they designate the king (April) as the first queen, the Khmer people think that the moon is the The first month of the new year is also celebrated on the New Year's Eve in the traditional month. This is because the Khmer use the solar day thinking algorithm.

The lunar month is the first month of the new year. According to Brahmin's thought, in April, the sun moves from the Sun, the star of the Sun, into a fish). Star-shaped, sheep or goat). The movement of the sun from one zodiac to another is called Sankranti. Each year there are 12 Sikhs Because the Brahmins define the zodiac as the first zodiac (the first zodiac, the great zodiac or the zodiac), it is called Sankranti in the month. April says that the Mahayana is a solar transit from the zodiac of the old year to the zodiac of the new year.

During the Khmer New Year, young people gather in traditional folk games such as throwing and tossing. This is a game that Khmer people enjoy playing from the beginning until now. In some parts of Cambodia, like Siem Reap and Battambang, or some other province, they play. A man rides a crooked stick, with a turban on his head, and a back burner like a raven. Two other men are ready to hunt with a bow in their hand. When they receive the donations, they donate to the monk for the monks at the pagoda. In villages along the Mekong River, women from Kandal province gather to visit a pagoda. This activity is believed to calm the crocodiles. This tradition dates back to the time when many crocodiles lived in the river. In some villages, people trod the statues so that the ghosts live in the nearby trees, pagodas, and peace of the new year to themselves and their families. Khmer people gather to visit pagodas, beaches, resorts or temples in the country or abroad on the occasion of Khmer New Year and some people gather with relatives and relatives at their home. They were glad.

References

1. The Tale of the Dragon Temple K.195
2. Rocky Mountain Temple K.392
3. The stone temple of K.185
4. Khmer Book of Great Britain 1969 by Mr. Treng Nge
5. The Chinese New Year's record of Chi Taekwan 1296 AD.
6. Thousands of documents related to Khmer New Year, as well as Khmer cultural books, were seized by the Khmer Rouge in 1975.

Apsara Dance

1. Definitions
Apsara Dance is one of the most famous and well-known dance in the Royal Ballet.

Civilization makes the world recognize Khmer. Today, the dance is celebrated at national festivals, religious festivals, major art festivals and national and international receptions.

Apsara Dance

2. Source
The dance was formalized in the 1960s by the late Queen Princess Sisowath Kosomoun, and Princess Bopha Devi, the first Apsara figure.


The dance took place on the occasion of the Queen's visit to Sothearos Primary School, which held a children's art event, with the same crown and Apsara crown engraved in the wall. Seeing this, the Queen inspired the idea of ​​the dance and came to be known as the "barracks", which means "dance": fairy dance, fairy dance, or angel dance in the words of a Balinese beauty.

Apsara Dance

3. Ornaments
All the Apsara crown decorations and dances are replicated in the Apsara pattern along the walls of the Angkor Wat.


The crown above the head is to have seven peaks, each having a knob and a weasel. Each ear has three strands of hair and the other earplugs. He is gentle and expressive in his designs. All hands rest on the wrists and wrists. Examine the chest with two straps on the shirt and a tight waistband with tassels attached to the skirt. The majority of the skirts were in the shape of a fish tail, while the other saw a sling in the right waist, lowering the waist. The sole of the foot rests on the left waist, forming a curved pattern that extends from the waist to the ground.

4. Performing time
It is often performed before the opening of the show, and the reception is accompanied by a musical accompaniment.


Live it. With a slow-moving body, a gentle rhythm, and a slight waist and an index finger, the audience is deeply touched, making the world a little bit more real to the Khmer.

The History and Meaning of the Royal Water Festival

Boat racing, moonshine, moonshine and floating festival are held every year in the Kingdom of Cambodia. The boat races last for 3 days from 14 and 15 to 1 day of the night, and the night also has a floating. Well. The festival of moonshine is held on the second day only in the middle of the night of the 15th day of the lunar month. 

The festival dates back to the reign of Jayavarman VII. During 1177, the Cham invaded and occupied Cambodia for about four years. At that time Jayavarman VII united the nation and spent his military strategy to fight the Cham until victory and he succeeded. Took over the throne in 1181 and brought the country to its peak.

This is the history that has brought Cambodians to celebrate the heroic example of the Khmer navy. Who liberated the land from the oppression of the Khmer enemies of the Cham.

The event is supported by citizens of all ages and is celebrated every year with a race of boats and rowing boats. - Woman. The festival is also associated with other rituals such as diving, fireworks, and moonlight, reflecting religious beliefs. Firmly. During the Water Festival, people from several provinces and cities took a boat race in the Tonle Sap in front of the Royal Palace for their provincial victory. Also.

There was also a floating parade. The meaning of the embodiment is to express the merits of the bodhisattva and the goddess who provide the fruit of happiness in the work. Farming is the daily livelihood of farmers. In addition to the candlelight, fireworks were added, many people attending, and the ceremony was buzzing.

 

Until the second day, the 15th day of the month, there will be another festival called "chewing gum". This month's rituals and rituals are celebrated by the people of Cambodia to commemorate the Bodhisattva Buddha's birth. Give up Indra to Indra for rice.

According to Khmer ancestry, people think that our Buddha was born as a rabbit when he was not enlightened (becoming Buddha). Once, Indra came down and set himself up as a Brahmin in front of the rabbit and said, “My life is going to die. If there is no food at this time. Then the rabbit, the figure of our Bodhisattva, retorted: "I only have flesh and blood, if you wish." Get the wood and put it on the fire, and I will go into the fire and get food.

 

Hearing this, Indra went immediately to set the fire on fire. Whereas the rabbit suddenly leapt into the fire, without delay, but with the power of enlightenment and the great contribution of the Indra rabbit. Fly away, do not burn a single feather. In that order, Indra also flew to heaven to cast a stone statue of the Buddha in the moon's circle, resulting in the image The rabbit has been in the moon ever since, and everyone has seen a real rabbit on the 15th full moon.


The story of this Bodhisattva causes locals to celebrate it every year in pagodas, villages, towns and cities With bananas, cinnamon, coconut water, fruits, etc. to remind the Bodhisattva of this belief.