(devakula) to Jina and Sankara (Buddha and Siva) in honour of
his deceased father. Shortly afterwards there came to the throne
Indravarman II (860-890 A.D.), the only king of Champa who is known
to have been a fervent Buddhist. He did not fail to honour Siva as
the patron of his kingdom but like Asoka he was an enthusiast for the
Dharma.[361] He desires the knowledge of the Dharma: he builds
monasteries for the sake of the Dharma: he wishes to propagate it: he
even says that the king of the gods governs heaven by the principles
of Dharma. He wishes to lead all his subjects to the "yoke and abode
of Buddha," to "the city of deliverance."

To this end he founded the vihara of Dong Duong, already described,
and dedicated it to Sri Lakshmindra Lokesvara.[362] This last
word is a synonym of Avalokita, which also occurs in the dedicatory
inscription but in a fragmentary passage. Lakshmindra is explained by
other passages in the inscription from which we learn that the king's
name before he ascended the throne was Lakshmindra Bhumisvara, so
that the Bodhisattva is here adored under the name of the king who
erected the vihara according to the custom prevalent in Sivaite
temples. Like those temples this vihara received an endowment of land
and slaves of both sexes, as well as gold, silver and other
metals.[363]

A king who reigned from 1080 to 1086 was called Paramabodhisattva, but
no further epigraphic records of Buddhism are known until the reigns of
Jaya Indravarmadeva (1167-1192) and his successor Suryavarmadeva.[364]
Both of these monarchs, while worshipping Siva, are described as knowing
or practising the jnana or dharma of the Mahayana. Little emphasis seems
to be laid on these expressions but still they imply that the Mahayana
was respected and considered part of the royal religion. Suryavarmadeva
erected a building called Sri Herukaharmya.[365] The title is
interesting for it contains the name of the Tantric Buddha Heruka.

The grotto of Phong-nha[366] in the extreme north of Champa (province
of Quang Binh) must have been a Buddhist shrine. Numerous medallions
in clay bearing representations of Buddhas, Bodhisattvas and Dagobas
have been found there but dates are wanting.

It does not appear that the Hinayanist influence which became
predominant in Camboja extended to Champa. That influence came from
Siam and before it had time to traverse Camboja, Champa was already in
the grip of the Annamites, whose religion with