Chantarangsay Pagoda

Chantarangsay Pagoda, also known by another name Candaransi Pagoda, and locally informally referred to as the Khmer Pagoda, is a Theravāda Buddhist pagoda located in Xuân Hòa ward (formerly part of District 3), Ho Chi Minh City. Built in 1946, the pagoda bears strong influences of Khmer culture and architecture, blending Buddhist tradition with ancient Cambodian architectural art.

Currently, the pagoda is situated at 164/235 Trần Quốc Thảo Street, on the banks of the Nhiêu Lộc – Thị Nghè canal. Chantarangsay Pagoda, together with Pothiwong Pagoda, is considered an outstanding architectural heritage of the Khmer community in Ho Chi Minh City.

Chantarangsay Pagoda was built by Venerable Lâm Em, a Khmer monk from Sóc Trăng, Vietnam. He had studied abroad in Cambodia and was formerly the Principal of a Buddhist school in Phnom Penh, Cambodia. After his studies, he recognised the need for a pagoda for the Khmer community who were taking refuge from war in Saigon. Initially, the pagoda was just a simple stilt house erected to serve as a place for monks to practise and rest, located in a deserted area of Saigon.

By 1949, the main hall (chánh điện) was constructed in concrete and completed in 1953. The name "Chantarangsay" in Khmer means "Moonlight", symbolising clarity and enlightenment. Therefore, the pagoda is sometimes also informally called the Moonlight Pagoda. Later, also to meet the needs of Khmer residents fleeing war, another pagoda named Pothiwong Pagoda was built in Tân Bình, Saigon.

The pagoda covers an area of about 4,500 m², including many Buddhist architectural structures such as the main hall (chánh điện), Sala house (monks' residence), Buddha stupa, and a small pond.

Main Hall

The main hall is the largest structure in the pagoda, with a two-storey design and four gates at the front and back, facing east. This direction is not only that of the Sun but also symbolises the Buddha's enlightenment on the full moon night of Vesak. The main hall is designed with a raised platform, higher than the surrounding buildings, symbolising Mount Meru in Indian mythology.

The front of the main hall clearly demonstrates the fusion of Buddhist, Brahmanist, and folk cultural elements in the spiritual life of the Khmer people in Southern Vietnam. Notably, the bas-relief inside the main hall recounts the Buddhist story of five brothers, each of whom is a Buddha. According to Khmer Theravāda Buddhist tradition, throughout the formation and destruction of the world, only these five Buddhas appear. Of these, four have already attained Buddhahood, and one will become a Buddha in the future—Maitreya Buddha, the Buddha of the future, who will bring an era of peace and enlightenment to all beings.

In the centre of the main hall, the statue of Shakyamuni Buddha is depicted on a five-tiered lotus pedestal. From bottom to top, from large to small, each tier represents a step towards enlightenment, vividly illustrating each stage of Shakyamuni Buddha's practice. On the four corners of the walls and the ceiling of the main hall, large, elaborate paintings depict the entire journey of the Buddha, from his time as Prince Siddhartha to his attainment of enlightenment.

The roof is designed with three tiers, topped by three stupas symbolising the Triple Gem. Each stupa is constructed in an eight-tiered form, representing the Noble Eightfold Path, the path to enlightenment. The highest spire symbolises Nirvana, the ultimate state of liberation and peace.

Other Structures

The pagoda gate is solidly built of cement, with a box-shaped foundation and four sturdy pillars supporting a flat roof. Atop each pillar are decorative statues, reflecting a blend of aesthetics and spiritual strength. In front of the gate are a pair of lion statues, symbolising wisdom and enlightenment in Buddhism. Besides the main hall, the pagoda also has a Sala house—a two-storey building used for religious and academic activities. The ground floor of the Sala hosts ceremonies, while the upper floor is used for teaching.

The pagoda's stupa has two storeys, with a square structure and four equal sides. The lower storey contains the ashes of lay Buddhists, while the upper storey is reserved for the ashes of monks.

Chantarangsay Pagoda also features many unique decorative details of Theravāda Buddhism: statues of the goddess Kâyno, the Garuda bird, the Naga serpent, and the Buddha Shakyamuni. These details are exquisitely carved and present throughout the pagoda.

Chantarangsay Pagoda is not only a sacred place of worship but also an important centre for cultural and religious activities of the Khmer community in Ho Chi Minh City. The pagoda worships only Shakyamuni Buddha, not Bodhisattvas or other deities, reflecting adherence to Theravāda Buddhist doctrine.

Every year, the pagoda organises many Buddhist and folk festivals, including the Miakha Bôchia Festival, Visakha Bôchia Festival (Vesak), Chool Vossa Festival (Entering the Rains Retreat), Chênh Vossa Festival (Ending the Rains Retreat), Kathăn Na Tean Festival (Offering of Robes), Chôl Chnăm Thmây Festival (Khmer New Year), Đôn ta Festival (ancestral remembrance), and Ok Oom Bok Festival (moon worship).

In addition, Chantarangsay Pagoda plays an important role in preserving Khmer culture through religious activities such as novice ordination and cultural education. The pagoda organises free Khmer language classes for children and adults, helping to preserve the Khmer language and culture.

Founding Abbot Most Venerable Lâm Em: Founder of Chantarangsay Pagoda in 1946. He was a Khmer monk from Sóc Trăng, who studied in Cambodia and was formerly Principal of the Buddhist school in Phnom Penh.

Most Venerable Brahmakesara Oul Srey: deputy abbot during the time of Most Venerable Lâm Em. Acting abbot 1979–1992, abbot 1992–1995.

Most Venerable Danh Lung: He is a dedicated Venerable, known for the approach "Beautiful religion, good life" and his contributions to preserving the architecture and worship space of the pagoda.