A landscape, not a single temple
Visitors often speak of “Angkor Wat” when they mean the whole region, but Angkor is a landscape of many temples, reservoirs, roads and the remains of several capital cities, spread across a large area north of the Tonle Sap lake. Angkor Wat itself is a Hindu temple of the early 12th century that later became Buddhist. This article looks at the rest of the region and at the changing religious patronage that shaped it. For the history of Angkor Wat alone, see the separate piece on that temple.
The names and dates used for Khmer monuments come from inscriptions, art-historical style and later tradition, and scholars often revise them. The broad outline below is generally accepted, but treat precise attributions with some caution.
Hindu foundations, Buddhist layers
The early Khmer kings usually supported Hindu cults, mainly of Shiva and Vishnu, alongside some Buddhist foundations. Royal temples were built as state monuments, and the king was often associated with the deity worshipped. Buddhism was present in this period but was not the dominant royal religion.
That changed in the late 12th century with Jayavarman VII, who is closely linked with Mahayana Buddhism and with a burst of building that included temples, hospitals and rest-houses along roads. His reign is therefore the point at which Buddhism in Angkor becomes especially visible in stone. Later, Theravada Buddhism spread among the Khmer, and over the following centuries it came to replace the older royal cults. That is the broader story summarised in the piece on the southern transmission of Buddhism to Southeast Asia.
The Bayon and its faces
The Bayon stands at the centre of Angkor Thom, the walled city associated with Jayavarman VII. It is famous for its many towers carved with large faces, which look out in all directions. Who the faces represent is not settled. A common view is that they portray the bodhisattva Avalokiteshvara, with features that may also echo the king, while other scholars argue for different identifications. The temple’s bas-reliefs show scenes of military campaigns and daily life, alongside mythical episodes, which makes it unusually informative about the time. The topic of bodhisattva images in art helps explain how such figures are normally recognised.
The Bayon was modified over time, and some of its Buddhist imagery was altered or removed after Jayavarman VII’s death. According to many accounts, a Hindu revival under a later king reversed some Buddhist symbols, although the details are discussed by scholars and should not be taken as a simple story of one faith replacing another.
Ta Prohm and nearby monasteries
Ta Prohm was built in the late 12th century and is tied by an inscription to Jayavarman VII’s devotion to his mother. It was a Buddhist monastic complex. Today it is known for large trees growing over and through parts of the stonework, which conservators have chosen to leave in places as part of the site’s character, while stabilising what they can. Banteay Kdei, Preah Khan and Neak Pean are other temples usually connected with the same reign. Preah Khan’s name is often translated as “Sacred Sword”, and Neak Pean is a small shrine on an island within a reservoir. Each has its own function, and the guides at each site can supply details.
Pilgrims and Buddhist use today
The Mahayana forms seen at the Bayon or Ta Prohm are not the same as the Theravada Buddhism that Cambodians practise today. Even so, local worshippers visit many of these temples. Shrines with Buddha images, incense and offerings can be found inside a number of monuments, and people also visit spirit shrines in the area. This mixed religious life is a feature of Khmer culture rather than a contradiction. The way Buddhist ideas coexist with older beliefs in protective spirits is common across Southeast Asia and is part of the topic of protector deities in Buddhist practice.
Nearby wats have continued to function through the centuries, and a visit to an active monastery in Siem Reap can be an instructive complement to the stone temples.
Reading the architecture
Many Angkor temples use the temple-mountain form, a stepped platform with towers that is usually connected with Mount Meru. At the Bayon, the plan is less strictly mountain-like and more crowded with towers. Understanding a few basics of Buddhist architecture can help visitors recognise features such as libraries, galleries and gateways, without needing to memorise names.
Practical and respectful visiting
- Check current official information about tickets, opening hours, dress rules and restricted areas, since these change.
- Dress modestly when visiting the temples, and expect that some sanctuaries ask for shoulders and knees to be covered.
- Do not climb on fragile steps or carvings and follow signed routes.
- Treat shrines in the temples as active places of worship and be quiet near people praying.
- The region is hot and humid for much of the year, and long days walking among ruins can be tiring. Take water, shade and rest, and seek medical advice if you have health concerns.
What remains uncertain
Angkor is among the best-studied archaeological regions in Southeast Asia, yet new surveys continue to change the understanding of its size and layout. Interpretations of images, the extent of any religious conflict, and the precise relationship between kings and cults are all discussed. A careful reader should be wary of confident statements that make the story too simple, such as a single moment when “Angkor became Buddhist”.