5. “(With respect to p. 434.) According to the testimony of several Tibetan writers, the Tibetans have derived their religion and literature in general from India, commencing about the middle of the seventh century after Christ, and have formed their alphabet in imitation of the Devanagari letters. Several Tibetan scholars resided for many years in India, and became well acquainted with the Sanskrit literature of the Buddhists of that country. Learned pandits were invited many times to Tibet to assist the Tibetans in the translation of the Sanskrit works. Many translations have been made in concert, and according to certain plans. By these means they have wonderfully improved and enriched the Tibetan language. They have formed, with a few exceptions, words for the expression of everything that occurred in Sanskrit. Now the Tibetan language, if well understood, may be consulted with advantage for the explanation of many technical terms in the whole complicated system of the Buddhistic doctrine, there being extant several collections of Sanskrit and Tibetan words and phrases for this purpose. 6. “(With respect to the 422d page.) The doctrine taught by Shakya, according to many Tibetan authorities, was collected at three different times after his death. It was first collected immediately after his decease, by three of his principal disciples, whose names are mentioned. The second collection was made one hundred and ten years after the death of Shakya, in the time of the King Ashoka or Asoka. The third in the time of Kaniska, the king, four hundred years after the death of Shakya, when the followers of Buddha had separated themselves into eighteen different classes or sects. After that time, it is probable the Buddhistic doctrine in India itself has undergone several modifications, and the more so in the countries into which it was afterwards propagated. It was commenced to be introduced into Tibet in the seventh century after Christ, was very flourishing in the ninth, it was greatly persecuted and almost suppressed in the beginning of the tenth, it was again firmly re-established in the eleventh century. What progress it made afterwards in Tibet and in the Mongol countries, there are many historical documents thereof extant in the Tibetan books. 7. “Thus I have endeavoured to express my sentiments, with respect to some pages of the twelfth article of the volume, without touching the topics of higher speculation. “I beg you will kindly excuse me for any defect. I shall do all in my power, in my further studies, to merit the continuance of your favour. I have the honour to remain, with much respect,” &c.