[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 vodhîm vidaddhyâd vo yena nairâtmyadarśanaṃ viruddhasyâpi sâdhûktaṃ sâdhanaṃ paramâtmanaḥ.] [Footnote 306: Aymonier, I pp. 261 ff. Senart, _Revue Archéologique_, 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 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.] [Footnote 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.] [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.] [Footnote 318: The strange statement of Chou Ta-kuan (pp. 153-155) that the Buddhist and Taoist priests enjoyed a species of _jus primæ noctis_ has been much discussed. Taken by itself it might be merely a queer story founded on a misunderstanding of Cambojan customs, for he candidly says that his information is untrustworthy. But taking it in connection with the stories about the Aris in Burma (see especially Finot, _J.A._ 1912, p. 121) and the customs attributed by Chinese and Europeans to the Siamese and Philippinos, we can hardly come to any conclusion except that this strange usage was an aboriginal custom in Indo-China and the Archipelago, prior to the introductions of Indian civilization, but not suppressed for some time. At the present day there seems to be no trace or even tradition of such a custom. For Siamese and Philippine customs see _B.E.F.E.O._ 1902, p. 153, note 4.]