The Buddhist notion of "perfection", "transcendent perfection", as accomplished in the practices of the Boddhisatvas. There are six paramitas in Mahayana Buddhism, while the Pali canon of Theravada Buddhism lists ten paramis: 

1. dana parami: Forsaking ones goods and possessions (animals or non living objects) by making gifts.
2. sila parami: Control of ones actions and speeches in order to refrain from evil actions.
3. nekkhamma parami: Renouncement of the life of the laity to the sake of a solitary life (bhikkhu, ermite).
4. panna parami: Development of knowledge and understanding through study and analytical reflection. Imparting knowledge to others. Making use of ones wisdom so as to take the highest benefits from it.
5. viriya parami: Effort to do good to others as much as possible and to the peril ones life.
6. khanti parami: Establishment of an always perfect tolerance, whatever, on others behalf, performed actions and uttered speeches might be.
7. sacca parami: Truthfulness (to tell only what is fair).
8. adhitthana parami: Decision to solely perform beneficial actions and to stick to them.
9. metta parami: Cultivation of a state of mind turned towards others happiness, to practice love towards all beings.
10. upekkha parami: Rejection of hatred and adoration. Not to stick to an idea in particular. Keeping ones mind even minded.

Parashurama [also known as Rama Jamadagnya, Rama Bhargava and Virarama] is the sixth avatar of the preserver god Vishnu in Hinduism, destroyer of evil, advised by Shiva to liberate Mother Earth from felons and demons, one of the Chiranjivis (Immortals) who will appear at the end of the Kali Yuga to be the guru of Vishnu's last incarnation, Kalki.

A Brahmin and hermit married to Dharani, an incarnation of Lakshmi, the wife of Vishnu, he is known for destroying the members of the Kshatryia caste who were abusing their power, armed with the Parshu [Parashu], an axe.

In the Ramayana, he challenges Rama to combat after the latter's wedding with Sita at Mithila, later deducing that Rama is himself an incarnation of Vishnu. Several temples in South India are dedicated to Parashurama, in particular in Kerala and Karnataka. 

Pashupata Shaivism is one of the oldest major Shaivite Hindu schools, a movement influential in South India from 7th to 14th century, with mainstream current Mahapāśupata believing in Vedic Pāśupata penance, and schismatic Lakula Pasupata. The main aim of this ascetic and social-order-challenging sect was to get rid of all pains through tapasiya (penance) and by channeling Shiva's shakti.

The influence of Pashupata Shaivism was attested by Buddhist pilgrim monk Xuanzang, who traveled to India in the early 7th century. In Cambodia, the Pashupata followers were most respected at the Chenla court in Ishanapura (Sambor Prei Kuk), at Jayavarman II's Mahendraparvata, and later at Angkor Thom. According to Alexis Sanderson, "of Śaivism, Puficarātrika Vaisnavism and Mahāyāna Buddhism, the three Indie religions that flourished among the ruling and priestly elites of the Khmers up to the 14th century, Śaivism was predominant.

ពាក្យកាព្យ peakab indicates the homophony in កំណាព្យ kamnap, poetic style. Khmer poetics (and language) often recourse to homonymy, words that have different meanings but are pronounced the same way. 

Traditional Khmer versification follows the stanza form called វគ្គនៃកំណាព្យ wek nei kamnap, from វគ្គ wek "session", "group of syllables". For melodious music, the Khmer has an all-together word, ពិរោះ piroah. 

A tall tower-like spire, usually richly carved, common shrine element of Hindu and Buddhist architecture in the Khmer Empire (802–1431). Later adapted by Buddhist builders in Thailand, especially during the Ayutthaya Kingdom (1350–1767) and Rattanakosin Kingdom (1782–1932). In Thailand, only related with most important Buddhist temples.

Khmer for 'Lord Narayana': Vishnu.

Ravananugraha-murti ("form [of Shiva] showing grace to Ravana") is a benevolent aspect of Shiva, depicted seated on his abode Mount Kailash with his consort Parvati [or Uma], while the rakshasa-king (demon-king) Ravana of Lanka attempts to uproot it. According to Hindu scriptures, Ravana once tried to lift Mount Kailash, but Shiva pushed the mountain into place and trapped Ravana beneath it. For a thousand years, the imprisoned Ravana sang hymns in praise of Shiva, who finally blessed him and granted him an invincible sword and a powerful linga to worship.

The theme is found as early as the Gupta-Pallava era in India (300–600 CE), and was popular among artists of Ancient Southeast Asia, in particular on a lintel and pediment at Banteay Srei, Cambodia.

In Sanskrit (Indic cultures), a rishi is a sage, a human or divine ascetic versed in the Vedas (scriptures). 

In Southeast Asian Buddhist tradition, the term is often referring to pious, learned people who renounce the world, anchorites or hermits living in the forest. 

satrā, satra: in middle and modern Khmer, scripture, rule, treatises; palm leaf manuscripts. 

Śakti (शक्ति) is the "active" aspect of a Hindu deity, the "energy" emanating from it. In the case of Shiva [Śiva], his shakti is feminine, often personified as the goddess Devi, and has three aspects: creative energy (Shakti), peaceful, harmonious space (Pārvatī), destructive as time caan be (Kālī).

Śakti is the all-important goddess of Tantra, in charge of the creation, expansion and destruction of the universe. Puruṣa comes second, yet Śakti cannot accomplish the work of creation of the universe without Puruṣa. 

Peak, top, summit. [Indian arch.]: the vertex, apex of a tower. | unrel. shikara: a light, flat-bottomed boat. In Kashmir, a houseboat.

Smita (स्मित) in Sanskrit refers to 

• the “slight smile” of an actor/actress in Natyashastra (theater and dance treatise)
• the act of "blooming" in Ayurveda (science of life).
• the smile of Lord Buddha in Mahayana tradition. Even when asked by the venerable Ananda about the meaning of this smiling, the Buddha didn't reply explicitely.
• In Nagarjuna's commentary of the Prajnaparamita treaty, it is said that the Buddha '[knowingly] smiled (or laughed) with the whole body when he peacefully emerged from Samādhi (समाधि, "completion" "self-absorption" in yoga philosophy).

[In Khmer, ស្មារតី smartei, refers to "the course of the mind".]

A Buddhist mound-like or hemispherical structure containing relics, originally from the Buddha or from Buddhist monks or nuns, in modern times the remains of distinguished departed people, where one can come to meditate. 

Thought to be derived from the ancient ritual of building tumuli, the stupa was designed to allow circumambulation [pradakhshina] around the structure, as seen until these days at Shewanagon Pagoda (Myanmar), the Abayagiri Dageba (Sri Lanka) or Borobodur Temple (Indonesia).

In Cambodia, royal stupas in pagodas (Oudong, Wat Ounalom, Wat Phnom...) and at the Royal Palace (Kantha Boppha chedi, King Suramarit...) have a distinctive style, different from Thai cedyis. In Khmer, the word originally meant "sign" [of a sacred place], and went to refer only to a structure containing relics.

Talapoin  is a 16th-century French word for a Buddhist monk. The Portuguese word of origin, "talapão", refers to a "Buddhist monk of Burma and Thailand", allegedly coming from Mon-Burmese "tala poi", a term of respect. 

In English, talapoins are two species of monkeys of central Africa classified in genus Miopithecus, the smallest of all monkeys weighing between 1 and 2,3 kg, with round, short-snouted head and a hairless face.

In Thailand, an edifice surrounded by eight sacred boundary stones inside a Buddhist monastery and within which a Buddhist ordination and ritual can be performed.

Utsavamurti is an idol of a deity, a replica of the main one installed in the temple, taken out in procession. The utsavar portable statue, generally made of metal instead for portability, is carried around along many others in joyful processions, substituting for a while the central idol, the mulavar, still enshrined in its cella.

As the utsavamurti is cleansed and worshipped by everyone, its procession is accompanied with dances, songs and music bands expressing collective merriment and joy. 

In ancient Cambodia as in ancient and modern India, utsava celebrations were held each time a deity image was installed in its temple, and at given periods of the year. Along the main deity were also carried along icons representing members of its retinue, and portraits of deified members of the royal court. For instance, Shiva would be preceded by Ganesha and followed by his principal servant Chandesha. 

The 11th century Preah Khan inscription K. 908 required that "at least 122 gods and their entourage were to be brought back to the temple in the month of Phalguna, corresponding to the months of February/March in our calendar (st. CLVIII-CLX)" (cf. Goodall-Chollet-Chhunteng, op. cit.). Until recent times, processions carrying images, often made of metal, were held for the transfer of neak ta of a particular temple.