With the help of such MSS. we shall be able all the better to show to those devoted students who from the extreme East have come to the extreme West in order to learn to read their sacred writings in the original Sanskrit or Pâli, what difference there is between the simple teaching of Buddha and the later developments and corruptions of Buddhism. Buddha himself, I feel convinced, never knew even the names of Amitâbha, Avalokite_s_vara, or Sukhavatî. Then, how can a nation call itself Buddhist whose religion consists chiefly in a belief in a divine Amitâbha and his son Avalokite_s_vara, and in a hope of eternal life in the paradise of Sukhavatî? POSTSCRIPT: _Oxford, March 10, 1880._ The hope which I expressed in my paper on “Sanskrit Texts discovered in Japan,” viz. that other Sanskrit texts might still come to light in Japan or China, has been fulfilled sooner than I expected. Mr. A Wylie wrote to me on March 3 that he had brought a number of Sanskrit-Chinese books from Japan, and he afterwards kindly sent them to me to examine. They were of the same appearance and character as the dictionary which Dr. Edkins had lent me, and the Sukhavatî-vyûha which I had received from Japan. But with the exception of a collection of invocations, called the Va_g_ra-sûtra, and the short Pra_gñ_â-h_ri_daya-sûtra, they contained no continuous texts. The books were intended to teach the Sanskrit alphabet, and every possible and impossible combination of the Devanâgarî letters, and that was all. Still, so large a number of books written to teach the Sanskrit alphabet augurs well for the existence of Sanskrit texts. There was among Mr. Wylie’s books a second Chinese-Sanskrit-Japanese vocabulary, of which Mr. Kasawara has given me the following account: “This vocabulary is called ‘A Thousand Sanskrit and Chinese Words’ and it is said to have been arranged by I-tsing, who left China for India in 671, about twenty-seven years after Hiouen-thsang’s return to China, and who is best known as the author of a book called Nanhae-ki-kwei-_k_ou’en, on the manners and customs of the Indian Buddhists at that time. “This vocabulary was brought from China to Japan by Zikaku, a Japanese priest, who went to China in 838 and returned in 847. It is stated at the end of the book, that in the year 884 a Japanese priest of the name of Rioyiu copied that vocabulary from a text belonging to another priest, Yûĭkai. The edition brought from Japan by Mr. Wylie was published there in the year 1727 by a priest called Jakumio.” The following curious passage occurs in the preface of Jakumio’s edition: “This vocabulary is generally called ‘One Thousand Sanskrit and Chinese Words.’ It is stated in Annen’s work, that this was first brought (from China) by Zikaku. I have corrected several mistakes in this vocabulary, comparing many copies; yet the present edition is not free from blunders; I hope the readers will correct them, if they have better copies.