In our new trend world of technology can help human being live their lives well in the modern way of lives. It can help a human being more convenience of doing things and better. But there are still many people get suffered from needed smart devices, even so, they seem not to get other things to replace their needed. They keen on what are things new for them. Cambodia is also got influence by a new trend of things and many people are addicted to smart material. From what we have observed material can only provide a very short period of happiness but not for long last unless we are happy with what we have. To do so there are no things that can help us but the teaching of the Buddha can if we learn and take in to practice. Human finds happiness outside and it is not a good way to do that everything came from inside if they can master their need and they will not get suffer from things.

1. Background

Many people in Cambodia are looking for a happy mind which is free from suffering and they try to find outer things to fulfil their happiness like luxury thing modern things so on and on. The teaching of the Buddha guide human to live with happy lives and not only in these present lives but also for the hereafter.

2. Problem statement

Buddhist followers seem to pay a little attention to the teaching of the Buddha, even they think teaching is the best to practice but it is still in the books. Some Buddhist people they go to the monastery only in special occasions and offering food and things to the monks for dedicating to their ancestors and wishing for happiness and back home without learning any Dharma to take into their daily lives practice. Some many adults and teenagers are not well educated about morality in the way of Buddhist conception. Many of them are influenced by the trend change in society add up with modern things and materialism, especially from social media. They ignored religious practice to be good citizens or future leader when they grow up or when they became mature.

3. Objectives statement

This research aims to promote the Buddha teaching taken by people to apply in their daily life and how the theories benefit into their business, works, and studies. On the other hand, this small research study could be documented for the next researcher to fill in some missing part of their research and knowledge to the reader in some existence.

4. Research questions

In our research study, we have some questions and find the answers to that. These questions came up from researcher observation in our current society.

§ Do Cambodians give less attention to Buddha teaching?

§ What are the effective ways of practising Buddhism theories for people to follow?

§ How do the theories benefit to people lives, in business, work, and studies?

5. Significance of the research

This research finding will be a good source for many people non-Buddhist and Buddhist. There many more things to learn but the researcher cannot take to describe, take some parts for the only benefit for present living and this will be a good fit for people.

6. Scope and Limitation of the Research Study

In this study, the researcher will take out the Dharma that related to the purpose of life only. The researcher will not take more than this to describe here and will rest out in our literature review about the conception of the Buddha teaching in living present moment of human or other way call the purpose of lives.

II. Literature Review

Since the late 13th century, Theravada Buddhism has been a way of life among the Khmer and other lowland peoples of mainland Southeast Asia. To this day, approximately eighty per cent of Cambodians live in villages whose physical and symbolic centres remain the wats or temple-monasteries. The wat historically was not only the moral-religious centre of a village community, but also served important educational, cultural, and social functions.

Until recent times, wats were the main centres of learning with schools and libraries, where the Khmer culture and language were preserved and transmitted from generation to generation. They also served as culturally- and environmentally-sensitive foci for people-centred development that included, indeed featured, social safety nets for the poor, destitute, and needy. Until the recent time of troubles that began with a civil war in 1970, it was still common for all men to ordain as monks at least once in their lives, an act commonly seen as a rite of passage for young men entering adulthood and society.

a. The five precept

Not killing means not harming or terminating others' lives. This includes not killing any human beings, cockroaches, mouse or any insects, etc. As Buddhism is an anthropocentric religion, this precept is mainly aimed at not killing another human being as it is an unforgivable and major violation (Prarajika), and even repentance will not decrease the severity of the consequence of this violation. While killing insects is still a violation (Duskrta), it is less severe compared to killing a person.

No stealing means not encroaching upon other's property and wealth. To put it simply, taking anything that does not belong to oneself (either privately or publicly owned) without permission constitutes stealing, and to rob others in broad daylight is also a form of theft. Stealing is a violation of a basic and important precept. Taking public utensils and stationery for personal use or borrowing without returning may not be a violation of the precept but is considered as an impure act in Buddhism and inevitably, one will have to face the consequences of cause and effect. Out of all the precepts, not stealing is one of the most difficult precepts to observe.

No sexual misconduct means never having any sexual activities that occur outside a husband-wife relationship. Thus, rape, prostitution, bigamy, seducing any other person who is not your marital partner, trading human beings, obstructing the happiness of other's family life, and any other immoral sexual affairs are all violations of this precept. One who secretly loves a person but never takes any actions may not have violated this precept, however, if the mind is thinking impure thoughts then s/he will not be living a free life, because the purpose of taking precepts is to purify one's body and mind.

No lying means not speaking any frivolous words such as lying, slandering, harsh language, and words which stir up trouble between other people. Exaggeration is also a violation of this precept in Buddhism. In general, lying can be divided into Major Lies, Minor Lies, and Lies of Convenience.

No intoxicants mean mainly not drinking alcohol, but it also involves not taking any stimulus or anything that causes one to lose conscience or conduct immoral behaviour. For example, Marijuana, opium, amphetamine, sniffing glue, morphine, etc. must not be taken ( Knowledge of Buddhism, n.d.).

b. The Eightfold part

Within the fourth noble truth is found the guide to the end of suffering: the noble eightfold path. The eight parts of the path to liberation are grouped into three essential elements of Buddhist practice—moral conduct, mental discipline, and wisdom. The Buddha taught the eightfold path in virtually all his discourses, and his directions are as clear and practical to his followers today as they were when he first gave them.

THE NOBLE EIGHTFOLD PATH

Right understanding (Samma ditthi)

Right Thought (Samma sankappa)

Right Speech (Samma vaca)

Right action (Samma kammanta)

Right livelihood (Samma ajiva)

Right effort (Samma vayama)

Right mindfulness (Samma sati)

Right concentration (Samma samadhi)

Practically the whole teaching of the Buddha, to which he devoted himself during 45 years, deals in some way or other with this path. He explained it in different ways and different words to different people, according to the stage of their development and their capacity to understand and follow him. But the essence of those many thousand discourses scattered in the Buddhist scriptures is found in the noble eightfold path.

It should not be thought that the eight categories or divisions of the path should be followed and practised one after the other in the numerical order as given in the usual list above. But they are to be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are all linked together and each helps the cultivation of the others.

These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline: namely: (a) ethical conduct (sila), (b) mental discipline (samadhi) and (c) wisdom (panna). It will therefore be more helpful for a coherent and better understanding of the eight divisions of the path if we group them and explain them according to these three heads (Rahula, n.d.).

c. The Sublime State

The four sublime states or `maturing emotions', as explained here, may be realized, in practice, as being linked; divided only for the sake of convenient analysis and explanation. They are like different aspects of the same place, different ways of describing heaven. We describe the different aspects to help us to find a way of noticing them so we may express them, play with them, in our lives.

METTA: - kindness - engendered in us encourages us to accept ourselves and others, and so to understand ourselves and others. Understanding implies wisdom. And this wisdom is that which allows us to find the way, to grow beyond, or let go of, that which limits and binds the heart. The kindness expressed to others allows them to accept themselves and others. This is an emotional, gut or heart acceptance that allows the acts of body, speech and mind that are a response to that which is perceived as `other' to be kind; not motivated by not-liking, not motivated by aversion or fear. The effect is unlimited. Metta is radiant and attractive, warming to those that are cold, cooling to those that are hot.

KARUNA: - Compassion - works. It works for us in allowing us to perceive the pain, anguish, affliction, agony, torment and distress of others clearly, through allowing it into our experience also. It is then something that has moved further out of the realm of the ignored or the unconscious into the realm of the included, the accepted, the conscious. Compassion is spacious, allowing the way things are to exist, to change, and to end. Particularly it allows pain to end. This means that it must be patient, not in any hurry to force pain to end or to try officiously to get rid of pain. It is the active side of wisdom and is the Buddha's supreme or GOLDEN PURIFIER. The Buddha's compassion allowed him to realise that there is still something that can be done by a fully enlightened being. It was compassion that motivated him to teach "for the benefit of those with little dust in their eyes".

MUDITA: is usually translated as sympathetic joy. This has meant little to me. The suggestions in the words of sympathy, pathetic and joy suggest an omelette that has a strange flavour. `Sympathy' and `joy' seem to mix easily; it is the addition of `pathetic' by alliteration that jars the palate. Appreciate, joy, enjoy, and bring joy to, are words that evoke from me the qualities of heart that are the opposite of envy and jealousy; the opposite of those qualities that wish to bring someone down to a lower level.

UPEKKHA: again first the usual translation - equanimity. I prefer serenity, with the implied suggestion of accepting limitation and rising above it. The phrase, "be serene in the oneness of things" has always struck me as a beautiful suggestion to my heart when there is frustration with the pace of life; the limitations of the universe; or the limitations of myself or others. There has to be a conscious acceptance of the limited way things are, to allow the heart to train to transcend that limitation (BRAHMA VIHARAS, n.d.).

III. Methodology

In this report firstly, I make a questionnaire and there are 10 questions by preparing on google form and surveying through Facebook chat and telegram, to get them to survey we shared our google link form to the groups chat and individually and other social medias the numbers of this report have 37 respondents which considered as qualitative report most of the respondents are living in Phnom Penh city and Kandal province who are the Buddhist monks and laypeople.

IV. Results and Discussion

This research has been conducted since 25 August 2020 and there are 37 people many of them are living in Phnom Penh and Kandal province who have a response to this survey among them 17 is Buddhist monks, 14 is male, and 7 is female.

Figure 1

For the respondent's age around 19 to 49 years old. But the people who have 26 is more than others which are 7 people.

Figure 2

Most of the respondents are university students and employee. The people who have their own business less.

Figure 3

Among of these 37 respondents are commonly known about the five precepts, four sublime states, eight noble paths, and the rest are not known about these three.

Figure 4

This bar chart illustrates the Buddhism help to develop social development in Cambodia. Among 37 people there are 33 people accepted that Buddhism has contributed to social development and for the rest think that Buddhism has some contribution.

Figure 5

This bar chart shows the result of an effective way of sharing the Buddha's teaching into the community. Among four ways the most effective one to spread out the Buddha's teaching is going to teach in a physical school.

Figure 6

This pie chart below illustrated the result of people who know the teaching of the Buddha and take into their practice in daily lives, 73% people do not pay much attention to Buddha's teaching while other 18.9% pay attention on Buddha’s teaching. The rest among 8.1% do not care about the teaching of the Buddha.

4.1 Hypotheses statement

The summary of this survey, total points distribution from the respondents 37, 17 are Buddhist monks, 15 male, and 7 females. The monks are the real practitioners in Buddhism and most of them are a knowledgeable person who is a reliable result in this small research. Two questions require respondents to answer from their understand and knowledge about Buddhism.

§ What do you know about Buddhism?

Buddhism guides and educate people, in general, to be a good person in society, especially to be grateful to the parents and ancestors. Buddhism is the world's fourth-largest religion with over 520 million followers, or over 7% of the global population, known as Buddhists. Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies.

§ What is your reflection about Buddhism in Cambodia?

Buddhism in Cambodia has educated Buddhist to be united in society to build a prosperous and prosperous society. Educate people to know each other, love each other, understand each other, tolerate each other do not use your power to oppress the weak or to oppress others. Moreover, Buddhism is a national religious and most people in Cambodia respect and follow this Religious. It guides people to have good morality, have a good deed, to bring peaceful nation for our country.

4.2 Interpretation

The results from the survey of 37 people at Phnom Penh and Kandal province supported the expected hypothesis. The finding showed a significant difference in the way of practising the Buddha's teaching in daily lives. It was found that Buddhist monks are significantly more attached in the teaching of the Buddha more than laypeople. There was also a significantly found in the students most of them are more attached and take the teaching of the Buddha in their living lives than business person. The expected hypothesis was that the respondents are well understood about the teaching of the Buddha from my survey all of them give a very good answer but many of them do not take into practice in their daily lives and cannot make it perfect. Moreover, in a recent study, Theravada Buddhism is the official religion in Cambodia which is practised by 95 per cent of the population-- just like that of Thailand, ... They are released from this cycle only when thy reach nirvana, which may be attained by achieving good karma through earning merit and following the Buddhist path of correct living (Buddhism in Cambodia, n.d.).

V. Conclusions and Recommendation

To sum up, The Buddha's teaching, which is unique in its completeness, is the most rational and consistent plan for wholesome living. It is not based on dogma or blind faith, but facts and verifiable conclusions. It, therefore, offers a reasonable way of life which should be attractive to any thinking person. Moreover, the Dhamma is completely compatible with the advances of modern science and does not require clever reinterpretations to avoid clashes with scientific discoveries. Even it such very good in term of theory and will regardless if it does not take into the practice and these are the recommendation for Buddhist followers who wish to live prosperous in this life and thereafter.

§ Buddhism is a national religion, the state leaders as the Buddhist followers should take the Buddha's teaching into practice for their position.

§ The preacher has to be fully understood at taking an example about Buddhism before preaching to the people.

§ Buddhism educated the morality to society and it should be wisely broadcasting via all any media.

§ The government and stakeholders should take more effort to support for allowing the moral teaching at the public and state school and in community.

References

Knowledge of Buddhism. (n.d.). Retrieved from https://www.nantien.org.au/: https://www.nantien.org.au/en/buddhism/knowledge-buddhism/five-precepts

BRAHMA VIHARAS. (n.d.). Retrieved from http://sped2work.tripod.com/: http://sped2work.tripod.com/4emotions.html

Buddhism in Cambodia. (n.d.). Retrieved from https://www.tourismcambodia.com/: https://www.tourismcambodia.com/culture/religion-and-beliefs/buddhism-in-cambodia.htm

Rahula, W. S. (n.d.). The Noble Eightfold Path. Retrieved from https://tricycle.org/: https://tricycle.org/magazine/noble-eightfold-path/

Appendix

Buddhism Contribution to Society’s development in Cambodia

I. Introduction