avarman V) as to its status.
The royal chaplain is by no means to abandon the worship of Siva
but he is to be well versed in Buddhist learning and on feast days he
will bathe the statue of the Buddha with due ceremony.

A point of interest in this inscription is the statement that
Kirtipandita introduced Buddhist books from abroad, including
the Sastra Madhyavibhaga and the commentary on the Tattvasangraha.
The first of these is probably the Madhyantavibhaga sastra[307] by
Vasubandhu and the authorship is worth attention as supporting
Taranatha's statement that the disciples of Vasubandhu introduced
Buddhism into Indo-China.

In the time of Jayavarman VII (_c_. 1185 A.D.), although Hindu
mythology is not discarded and though the king's chaplain (presumably
a Sivaite) receives every honour, yet Mahayanist Buddhism seems to
be frankly professed as the royal religion. It is noteworthy that
about the same time it becomes more prominent in Java and Champa.
Probably the flourishing condition of the faith in Ceylon and Burma
increased the prestige of all forms of Buddhism throughout
south-eastern Asia. A long inscription of Jayavarman in 145 stanzas
has been preserved in the temple of Ta Prohm near Angkor. It opens
with an invocation to the Buddha, in which are mentioned the three
bodies, Lokesvara,[308] and the Mother of the Jinas, by whom
Prajna-paramita must be meant. Siva is not invoked but allusion is
made to many Brahmanic deities and Bhikkhus and Brahmans are mentioned
together. The inscription contains a curious list of the materials
supplied daily for the temple services and of the personnel. Ample
provision is made for both, but it is not clear how far a purely
Buddhist ritual is contemplated and it seems probable that an
extensive Brahmanic cultus existed side by side with the Buddhist
ceremonial. We learn that there were clothes for the deities and
forty-five mosquito nets of Chinese material to protect their statues.
The Uposatha days seem to be alluded to[309] and the spring festival
is described, when "Bhagavat and Bhagavati" are to be escorted in
solemn procession with parasols, music, banners and dancing girls. The
whole staff, including Burmese and Chams (probably slaves), is put
down at the enormous figure of 79,365, which perhaps includes all the
neighbouring inhabitants who could be called on to render any service
to the temple. The more sacerdotal part of the establishment consisted
of 18 principal pri