[Footnote 299:  Inscrip. of Ta Prohm, B.E.F.E.O. 1906, p. 44.]

[Footnote 300:  See Senart in Revue Archeologique, 1883.  As in many inscriptions it is not always plain who is speaking but in most parts it is apparently the minister promulgating the instructions of the king.]

[Footnote 301:  Inscript. of Prasat Prah Khse, Corpus, I. p. 173.]

[Footnote 302:  Buddhanam agranir api, J.A. XX. 1882, p. 164.]

[Footnote 303:  See Coedes, “Inscriptions de Bat Cum,” in J.A. XII. 1908, pp. 230, 241.]

[Footnote 304:  The Bodhisattva corresponding to the Buddha Akshobhya.  He is green or blue and carries a thunderbolt.  It seems probable that he is a metamorphosis of Indra.]

[Footnote 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 vodhim vidaddhyad vo yena nairatmyadarsanam viruddhasyapi sadhuktam sadhanam paramatmanah.]

[Footnote 306:  Aymonier, I pp. 261 ff.  Senart, Revue Archeologique, Mars-Avril, 1883.]

[Footnote 307:  Nanjio, 1244 and 1248.]

[Footnote 308:  The common designation of Avalokita in Camboja and Java.  For the inscription see B.E.F.E.O. 1906, pp. 44 ff.]

[Footnote 309:  Stanza XLVI.]

[Footnote 310:  The inscription only says “There are here (atra).”  Can this mean in the various religious establishments maintained by the king?]

[Footnote 311:  See also Finot, Notes d’Epig. pp. 332-335.  The Mahavamsa 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.]

[Footnote 312:  Their somewhat lengthy titles are Bhaishajyaguruvaiduryaprabharaja, Suryavairocanacandaroci and Candravairocanarohinisa.  See for an account of them and the texts on which their worship is founded the learned article of M. Pelliot, “Le Bhaisajyaguru,” B.E.F.E.O. 1903, p. 33.]

[Footnote 313:  His narrative is translated by M. Pelliot in B.E.F.E.O. 1902, pp. 123-177.]

[Footnote 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.]

[Footnote 315:  M. Finot conjectures that it represents the Siamese Chao (Lord) and a corruption of Guru.]

[Footnote 316:  See chapter on Siam, sect. 1.]

[Footnote 317:  Corpus, II. p. 422.]