The residences and furniture of the monks are next described, and the dissensions of religious communities considered; other miscellaneous matters are discussed, and a historical account is given of the origin of the Shakya race, and of the master’s birth and education. The fourth volume continues the story of Shakya’s life, and mentions the circumstances which led to his becoming an ascetic. In this book the Shakyas are called inhabitants of Kosala (a country bordering on the Kailas mountains), and are said to be descendants of the Hindú king Ikshwaku. The birthplace of Shakya is declared to be Kapila-vastu, near the Himalayas, on the banks of the river Bhagirathi. The last pages of the book treat on the evils of causing schisms; the inveterate hostility of his nephew, Lhas-Kyim, towards himself, is mentioned. The fifth volume commences with Pratimoksha Sútra, that is, short precepts for securing final felicity, the sum of which is, that “vice is to be diligently avoided, virtue invariably practised, and the passions kept under entire subjection.” Then follows a code of laws for the monks. The subject is enlarged more in the sixth, seventh, and eighth volumes, which comprehend 253 rules. Each of these arises, in general, from some improper conduct of a religious person. The offence comes to Shakya’s knowledge, who summons the culprit into the congregation and reproves him publicly. On his confession and penitence he is pardoned; then Shakya pronounces the law with a view of preventing a like transgression in future. The ninth volume is of the same general tenor as the preceding four, but it is addressed to the female followers of Buddha, the priestesses or nuns, “Gélong-má,” or “Bhikshuni” in Sanskrit. Many of the rules are repeated from the foregoing volumes, and almost in identical terms. The tenth and eleventh volumes relate to matters and rules of minor importance, such as, that the monks shall not use vitrified bricks as a flesh-brush, nor fragrant ointments, nor wear rings or seal-rings made of precious metals, nor eat garlic, nor learn music and dancing. There are directions for the building of chaityas or religious edifices to deposit relics in, such as the hair, nails, &c. of Buddha, which he gave to various persons during his lifetime. There are also to be found some tales of a political and historical character, an account of the destruction of Kapila, the metropolis of the Shakyas, the murder or expulsion of its inhabitants, many of whom are said to have fled into Nepal. The eleventh volume closes with an account of the “Nirvaná,” or emancipation and death of Shakya in Kamrup, in Western Assam. Eight cities contend for his remains, which are consequently divided among them and deposited in chaityas built for that purpose.