Middle Ages
The Jinakalamali gives an account of the cultural connections between Cambodia and Sri Lanka in the fifteenth century. It states that 1967 years after the Mahaparinibbana of the Buddha, eight monks headed by Mahananasiddhi from Cambodia with 25 monks from Nabbispura in Thailand came to Sri Lanka to receive the umpasampada ordination at the hands of the Sinhalese Mahatheras.
As Angkor collapsed under the advancing jungles, the center of power of the Theravada Cambodia moved south toward present day Phnom Penh. Phnom Penh was originally a small riverside market center where the Mekong River and the Tonle Sap River converge.
Phnom Penh was founded when Lady Penh found a "four-faced Buddha" floating down the river on a Koki tree during the flooding season. She retrieved the Buddha image and had the Wat Phnom constructed to house the image. The four-faced Buddha is important in Khmer Buddhist iconography, signifying the establishment of the kingdom of the Buddha of the Future, Maitreya, who is often identified with the Buddha-king of Cambodia.
After 1431 when the Cambodian kings permanently abandoned Angkor due to a Siamese invasion, the royal court was located on Udon Mountain, a few miles north of Phnom Penh. Siamese incursions from the west and Vietnamese invasions from the east weakened the Khmer empire. The Vietnamese invaders attempted to suppress Theravada Buddhism and force the Khmer people to practice Mahayana Buddhism. The Siamese, on the other hand, would periodically invade Cambodia and attempt to drive out the "unbelievers" in an attempt to protect the Theravada religion. This power-struggle between the two ascendant powers continued until the arrival of the Europeans in the 16th century.
Buddhism continued to flourish in Cambodia in the sixteenth century. King Ang Chan (1516–1566), a relative of King Dhammaraja, was a devout Buddhist. He built pagodas in his capital and many Buddhist shrines in different parts of Cambodia. In order to popularize Buddhism, King Satha (1576-1549), son and successor of King Barom Reachea, restored the great towers of the Angkor Wat, which had become a Buddhist shrine by the sixteenth century.
When Western merchants and missionaries first made contact with Cambodia, they discovered a three-tiered society consisting of the nobility, the common people (who were primarily rice farmers), and the Buddhist monks who were custodians of Khmer culture and identity.
Each successive wave of European influence was accompanied by Catholic missionaries, but Theravada Buddhism proved surprisingly resistant to foreign attempts to convert the Khmer people.
In 1556, the Portuguese missionary Gaspar de Cruz spent about a year in Cambodia and visited the capital at Lovek where King Cham reigned. The missionary complained bitterly of his inability to convert the Khmer people to Christianity, and blamed the Buddhist monks for his failure: The monks, he said, are "exceedingly proud and vain...alive they are worshiped for gods, in so that the inferior among them do worship the superior like gods, praying unto them and prostrating themselves before them; and so the common people have great confidence in them, with great reverence and worship; so that there is no person that dare contradict them in anything... happened sometimes that while I was preaching, many round me hearing me very well, and being very satisfied with what I told them, that if there came along any of these priests and said, 'This is good but ours is better,' they would all depart and leave me alone.'"
Read more about this topic: History Of Buddhism In Cambodia
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