[305] An exceedingly curious stanza eulogizes the doctrine of the non-existence of the soul taught by the Buddha which leads to identification with the universal soul although contrary to it. Vuddho vodhîm vidaddhyâd vo yena nairâtmyadarśanaṃ viruddhasyâpi sâdhûktaṃ sâdhanaṃ paramâtmanaḥ.
[306] Aymonier, I pp. 261 ff. Senart, Revue Archéologique, Mars-Avril, 1883.
[307] Nanjio, 1244 and 1248.
[308] The common designation of Avalokita in Camboja and Java. For the inscription see B.E.F.E.O. 1906, pp. 44 ff.
[309] Stanza XLVI.
[310] The inscription only says "There are here (atra)." Can this mean in the various religious establishments maintained by the king?
[311] See also Finot, Notes d'Epig. pp. 332-335. The Mahâvaṃsa repeatedly mentions that kings founded hospitals and distributed medicines. See too, Yule, Marco Polo, I. p. 446. The care of the sick was recognized as a duty and a meritorious act in all Buddhist countries and is recommended by the example of the Buddha himself.
[312] Their somewhat lengthy titles are Bhaishajyaguruvaidûryaprabharâja, Sûryavairocanacaṇḍaroci and Candravairocanarohinîśa. See for an account of them and the texts on which their worship is founded the learned article of M. Pelliot, "Le Bhaiṣajyaguru," B.E.F.E.O. 1903, p. 33.
[313] His narrative is translated by M. Pelliot in B.E.F.E.O. 1902, pp. 123-177.
[314] Pelliot (B.E.F.E.O. 1902, p. 148) cites a statement from the Ling Wai Tai Ta that there were two classes of bonzes in Camboja, those who wore yellow robes and married and those who wore red robes and lived in convents.