On the death of Shakya, Kasyapa, the head of the Buddhas, directs five hundred superior monks to make a compilation of the doctrines of their master. Thus: the Do was compiled by Ananda, the Dul-va by Upali; the Ma-mom, Abhi-dharma, and Prájná-páramita by Kasyapa himself. He presides over the sects at Rajagriha till his death. Ananda succeeds him, as Buddha. On Ananda’s death his relics are divided between the Lichchavis, the republican inhabitants of Vaisali, and the King of Magadha, and two chaityas are built for their reception, one at Vaisali (in Tibetan Yangs-pa-chen, Allahabad), and the other at Pataliputra (Patna). One hundred years after Shakya’s Nirvana, his religion is carried into Kashmir. After a further period of one hundred and ten years, in the reign of Asoka, a king of Pataliputra, a new compilation of the laws of Buddha was prepared by 700 monks at Yangs-pa-chen. The twelfth and thirteenth volumes of the Dulva contain supplementary rules, as communicated by Shakya to Upali his disciple in answer to certain inquiries. At the end of the analysis of this part of the Kahgyur, in the twentieth volume of the “Asiatic Researches,” Part I., p. 94, Csoma placed the following note:—“I may here close my analysis of the Dulva collection; from the tenor of which it may in some measure be judged what is to be found in the remaining eighty-seven volumes of the Kahgyur. Of the whole of the voluminous compilation, I have prepared a detailed analysis with occasional translations of such passages as excited curiosity, particularly the relation of the life and death of Shakya. The whole are deposited in manuscript, among the archives of the Asiatic Society, and will at any time be available to the scholar, who may consult the first volume of the Asiatic Society’s Journal, page 375, for a general view of their contents, by Professor Wilson. For further information and details of the Kahgyur, a reference may be made to the publication indicated above.” b. Notices on Shakya’s life are contained in two principal Tibetan works, namely, the Gya-ch’her-rol-pa and the Non-par-byung-va. c. Sher-ch’hin or Shes-rab-kyi-pha-rol-tu-p’hyin-pa (Prajna paramita in Sanskrit, transcendental wisdom), fills twenty-one volumes. B. The Stangyur. The second part of the great Tibetan encyclopædia, the Stangyur, consists of two principal divisions, with a third one, consisting of a collection of hymns and prayers. The whole makes 225 volumes, namely:— The Gyud treats on ritual and ceremonies, and extends over eighty-seven volumes. The Do treats on science and literature, and occupies 136 volumes. The hymns and praises are contained in one volume, and there is one volume more representing the index of the whole compilation. II. Geographical Notice of Tibet from Native Sources.