The Hidden Lineage: A Detailed Analysis of the Saiyasastra Sect as a Post-Angkorian Syncretism of Vajrayana and Theravada Buddhism

 

Abstract
This paper investigates the "Saiyasastra Sect" (The Sect of Occult Sciences), a distinct form of Buddhism indigenous to Cambodia and former Khmer territories (Surin, Buriram, Ayutthaya). Drawing from the research of Teacher Dhammananda, this study challenges the prevailing view that Khmer magical practices are remnants of Brahmanism. Instead, it posits that Saiyasastra is a survival mechanism of Angkorian Vajrayana Buddhism. Following the collapse of the Angkorian Empire and the loss of Sanskrit libraries, Vajrayana esoteric knowledge was encoded into Pali rituals, creating a hybrid sect characterized by elemental numerology, abbreviation-based incantations (Bandol), and a unique cosmology centered on the Namo Buddhaya matrix.

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1. Introduction

Modern Cambodian Buddhism is ostensibly Theravada, adhering to the Pali Canon imported from Sri Lanka. However, parallel to this orthodoxy exists a pervasive system of Yantras (magical diagrams), Mantras, and Katha (verses) often dismissed as "superstition" or misidentified as Hindu (Brahmanist) accretions.

This paper argues that these practices constitute a specific, organized school of thought: the Saiyasastra Sect. Unlike the imported Theravada or the Brahmanism of the court, Saiyasastra is an indigenous evolution. It represents the "bone marrow" of Khmer spirituality—a bridge connecting the lost Mahayana/Vajrayana traditions of the Angkorian height (Universities of Ta Prohm and Preah Khan) to the present day.

2. Historical Genealogy: The "Missing Link" Hypothesis

2.1 The Vajrayana Foundation

During the reign of Jayavarman VII (c. 1181–1218), Cambodia was a stronghold of Acariyavada (Vajrayana/Mahayana). Inscriptions and the proliferation of images of Avalokitesvara attest to a religion deeply embedded in the populace for nearly a millennium. Teacher Dhammananda notes that during this era, Khmer Buddhist universities rivaled Nalanda in India.

2.2 The Great Discontinuity

Historical records indicate a sudden "breakage" in this lineage approximately 70–80 years after Jayavarman VII. The exact cause is unknown, though hypotheses include:

• Pandemic: A cholera outbreak or plague that decimated the population and monastic scholars.

• Societal Collapse: A loss of institutional knowledge leading to the disappearance of Sanskrit manuals and the "burning" or loss of libraries.

• The Theravada Reformation: The influx of Sri Lankan Theravada (via Mon and Burmese connections) which became the state religion.

2.3 The Emergence of Saiyasastra

Teacher Dhammananda theorizes that Vajrayana did not vanish but was "forced underground" or adapted. Surviving scholars, lacking access to full Sanskrit texts or wishing to align with the new Pali-based Theravada orthodoxy, translated Vajrayana concepts into Pali.

• Geographic Evidence: This sect is found exclusively in the Khmer cultural sphere, including modern Cambodia and the "lost territories" of the Ayutthaya period (modern Thailand).

• Syncretism: The sect retained Vajrayana beliefs in the Antarabhava (intermediate spirit state/soul) and the efficacy of Mantras, but clothed them in Pali vocabulary.

3. Literary and Canonical Characteristics

The Saiyasastra Sect possesses a distinct textual tradition that confuses orthodox Theravada scholars.

3.1 Distinct Opening Formulas

Standard Theravada commentaries (Atthakatha) invariably begin with homage to the Buddha: Namo Tassa Bhagavato Arahato Samma Sambuddhassa.
In contrast, Saiyasastra manuals (Sastras) open with the phrase:

Pathamam Bindukam Jatam, Dutiyam Dandamevaca...
(Meaning: "First arose the Bindu [dot/seed], second the staff...")

3.2 The "Visung" Texts

Many manuals in this tradition are titled Visung (meaning "Distinct" or "Separate"), such as Vinaya Visung or Abhidhamma Visung. These texts utilize Pali vocabulary but disregard standard grammar (declensions and stems), focusing instead on the sound and ritual function of the words. This led to the Khmer phrase Vongveng Sung ("getting lost in the jungle/maze"), describing the confusion of orthodox monks who tried to read these esoteric texts literally.

4. Theological Cosmology: The "Namo Buddhaya" Matrix

The central theological pillar of the Saiyasastra Sect is the origin of the five syllables: Na-Mo-Bud-Dha-Ya.

4.1 The Creation Myth (Bhadda Kalpa)

Unlike the Theravada focus on the human life of Gautama Buddha, Saiyasastra cosmology begins with the creation of the universe.

1. The Apocalyptic Void: The previous aeon was destroyed by fire and water.

2. The Five Lotuses: As the waters receded, Sahampati Brahma looked down and saw five lotus stems emerging from the water.

3. The Prophecy: Inside the lotuses were five sacred syllables (Na, Mo, Bud, Dha, Ya), prophesying the five Buddhas of the Bhadda Kalpa (Fortunate Aeon):

   • Na: Kakusandha Buddha

   • Mo: Konagamana Buddha

   • Bud: Kassapa Buddha

   • Dha: Gautama Buddha (The current Buddha)

   • Ya: Ariya Metteyya (The future Buddha)

4.2 The Master Elements and Numerology

The sect systematizes these syllables into a "Periodic Table of Magic," assigning elements and numerical power values to each. This is the metaphysical engine behind Khmer Yantras.

Syllable	Element (Dhatu)	Pali Term	Power Value	Association
Na	Water	Apo Dhatu	12	Protection/Hiding
Mo	Earth	Pathavi Dhatu	21	Solid/Diamond
Bud	Fire	Tejo Dhatu	6	Energy
Dha	Wind	Vayo Dhatu	7	Movement
Ya	Space	Akasa Dhatu	10	Void/Universal

• The Sum of 56: The total of these power values (12+21+6+7+10) is 56. This corresponds to the 56 Attributes of the Buddha (Buddhaguna), counted by letters in the Itipiso verse.

• The Sacred 108: By adding the Attributes of the Dhamma (38) and the Sangha (14) to the Buddha's 56, the sect arrives at 108. This explains the universal use of 108 beads in rosaries and the requirement to recite mantras 108 times for efficacy.

5. Ritual Praxis and "Bandol" (The Core)

The Saiyasastra methodology relies on Bandol (Kernels)—the compression of long Sutras into single syllables or short phrases. This practice mirrors the Vajrayana use of Bija (seed syllables).

5.1 Mechanisms of Spells

• Compression: Instead of reciting the full Mahasatipatthana Sutta, a practitioner recites the "Head" or "Heart" of the Sutta. This is believed to condense the power and keep the art secret (esoteric).

• Permutation: The efficacy of a spell changes based on the arrangement of the five syllables.

  • Standard: Na Mo Bud Dha Ya (General blessings/Auspiciousness).

  • Reverse: Ya Dha Bud Mo Na (Banishing enemies/Reverse impact).

  • Interwoven: Ya Na Mo Dha Bud (Mercy/Compassion).

5.2 Specific Ritual Applications

The research highlights specific spells derived from this system:

1. Kong A-poan (Invulnerability):

   • Purpose: To make the flesh uncuttable and skin impenetrable.

   • Chant: "Na Put-th-sang" (Na blocks/hides), "Mo Pech-Kong" (Mo is the Diamond Wall).

2. Maha Chang (The Great Stunner):

   • Purpose: To freeze enemies or silence aggression.

   • Method: Reciting "Ya Dha Bud Mo Na" into a betel leaf and placing it behind the ear.

3. Medicinal Consecration:

   • Purpose: Enhancing herbal medicine.

   • Invocation: Recalling the 512,028 Sambhī Buddhas (a count derived from the eras of Buddha's aspiration for enlightenment) to empower the substance.

6. Misconceptions: The Brahmanism Fallacy

A critical finding of this research is the refutation that these practices are Hindu.

• Lay Perception: Because they involve magic, Yantras, and non-canonical texts, most Cambodians (and even some monks) label them "Brahmanism."

• Theological Reality: The rituals are devoid of Vedic mantras (Rigveda, Yajurveda). They do not worship Shiva or Vishnu as primary deities. They focus exclusively on the Buddha, the Dhamma, and the Sangha, albeit through an esoteric lens. The "Gods" (Brahma) are subservient figures who pay homage to the Buddha (as seen in the Namo Buddhaya origin story).

7. Conclusion

The Saiyasastra Sect is not a corruption of Buddhism, but a sophisticated synthesis. It served as a cultural ark, preserving the essence of the fallen Angkorian Vajrayana civilization by merging it with the structures of the rising Theravada state. While the Sanskrit universities were lost, the "science" (Sastra) of the mind and elements survived in the form of Bandol, Yantras, and the pervasive recitation of Namo Buddhaya. Recognizing Saiyasastra as a distinct sect allows for a more accurate understanding of Cambodian religious identity, separating indigenous Khmer innovation from external Hindu or Sri Lankan influences.