My obligations to Mr. Hoey’s translation of Dr. Oldenberg’s ‘Buddha,’ to the translations of the travels of the Chinese pilgrims by Professor Legge, Mr. Beal, M. Abel Rémusat, and M. Stanislas Julien, to M. Huc’s travels, and to Mr. Scott’s ‘Burman,’ will be evident, and have been generally acknowledged in my notes. I am particularly grateful to Mr. Sarat Chandra Dās, C.I.E., for the information contained in his Report and for the instruction which I received from him personally while prosecuting my inquiries at Dārjīling. I have felt compelled to abbreviate nearly all my quotations, and therefore occasionally to alter the phraseology. Hence I have thought it right to mark them by a different type without inverted commas. With regard to transliteration I must refer the student to the rules for pronunciation given at p. xxxi. They conform to the rules given in my Sanskṛit Grammar and Dictionary. Like Dr. Oldenberg, I have preferred to substitute Sanskṛit terminations in _a_ for the Pāli _o_. In Tibetan I have constantly consulted Jäschke, but have not followed his system of transliteration. In conclusion, I may fitly draw attention to the engravings of objects, some of which were brought by myself from Buddhist countries. They are described in the list of illustrations (see p. xxix), and will, I trust, give value to the present volume. It has seemed to me a duty to make use of every available appliance for throwing light on the obscurities of a difficult subject; and, as these Lectures embrace the whole range of Buddhism, I have adopted as a frontispiece a portrait of Buddha which exhibits Buddhism in its receptivity and in its readiness to adopt serpent-worship, or any other superstition of the races which it strove to convert. On the other hand, the Wheel, with the Tri-ratna and the Lotus (pp. 521, 522), is engraved on the title-page as the best representative symbol of early Buddhism. It is taken from a Buddhist sculpture at Amarāvatī engraved for Mr. Fergusson’s ‘Tree and Serpent-worship’ (p. 237). The portrait which faces page 74 is well worthy of attention as illustrating the connexion[2] between Buddhism and Brāhmanism. It is from a recently-taken photograph of Mr. Gaurī-Ṡaṅkar Uday-Ṡaṅkar, C.S.I.—a well-known and distinguished Brāhman of Bhaunagar—who (with Mr. Percival) administered the State during the minority of the present enlightened Mahā-rāja. Like the Buddha of old, he has renounced the world—that is, he has become a Sannyāsī, and is chiefly engaged in meditation. He has consequently dropped the title C.S.I., and taken the religious title—Svāmī Ṡrī Saććidānanda-Sarasvatī. His son, Mr. Vijay-Ṡaṅkar Gaurī-Ṡaṅkar, kindly sent me the photograph, and with his permission I have had it engraved.