Many are the reminiscences of this holy Lama, which show that he was indeed a person very firm and enlightened in the Buḍḍhist faith, and to that degree was the most lovable and adorable of men. But more especially affecting, even sublimely beautiful, are the episodes immediately preceding and surrounding his death, for the truth of which I depend not on the narrative of Lama Shabdung alone, but largely also upon what I was able to learn from persons of unquestionable reliability, during my disguised stay in the capital of Tibet. To mention a few of these: when an unpleasant rumor had just begun to be circulated, soon after Rai Saraṭ’s departure from Tibet, about his secret mission, the high Lama Sengchen knew at once that death was at his door, but was not afraid. For, when it was hinted at by his friends that he would become involved in a serious predicament, owing to his acquaintance with Rai Saraṭ, he replied that he had always considered it his heaven-ordained work to try to propagate and to perpetuate Buḍḍhism, not among his own countrymen only, but among the whole human race; that whether or not Saraṭ Chanḍra Ḍās was a man who had entered Tibet with the object of “stealing away Buḍḍhism,” or to play the part of a spy, was not his concern--the question had in any case never occurred to him--and that if he were to suffer death for having done what he had regarded it as his duty to do, he could not help it. That this holy Lama was an advocate of active propagandism may be gathered from the fact that, besides sending various Buḍḍhistic images and ritualistic utensils to India, he had caused several persons to go out there as missionaries, my teacher, the Manchurian Lama Serab Gyamtso, in the Ghoompahl Temple of Darjeeling, being one of these. Unfortunately, this undertaking did not prove a success, but none the less it shows the lofty aspirations which actuated the high Lama, who, as I was told, had deeply lamented the decadence, or rather the almost entire disappearance, of Buḍḍhism in the land of its origin, and was sincerely anxious to revive it there. It is nothing uncommon in Japan to meet with Buḍḍhist priests interested in the work or idea of foreign propagandism; but a person so minded is an extreme rarity in that hermit-country Tibet, and that Lama Sengchen was such a one indicates the greatness of his character, and that he was a man above sectarian differences and international prejudices, solely given to the noble idea of universal brotherhood under Buḍḍhism. Being the man he was, he had many enemies among the high officials of the hierarchical Government, who were in constant watch for an opportunity to bring about his downfall. To these, his enemies, the rumor about Prof. Saraṭ was a welcome one, which they lost no time in turning to account. In all haste they despatched men to Darjeeling, and ascertained that, in truth, Rai Saraṭ had smuggled himself into and out of Tibet, and that, as the fact was, he had done so at the request of the British Government of India. Then followed the incarceration, already mentioned, of all those who had had anything to do with Rai Saraṭ, the final upshot of which was sentence of death upon the high Lama Sengchen Dorjechan, on the ground that the latter had harbored in his temple, and divulged national secrets to, a foreign emissary. The holy man’s execution was carried out on a certain day of June, 1887, and took the form of sinking him till he became drowned in the river Konbo, which is a local name given to the great Brahmapuṭra. As I recall the scene of that occasion, as I heard it described, I see before my eyes the tear-drenched face of my friend Lama Shabdung, who, struggling with emotion, would often tell me what he witnessed on that day. Surrounded by an immense crowd of sympathising and sobbing people, the noble Lama was found seated, and reading the sacred Text, on a large piece of rock overhanging a side of the river, as the hour of his execution approached. He was clothed in a coarse white fabric, and looked serenely calm and perfectly composed, as he gave an order to his executioners in these words: “When, in a little while, I have finished reading the holy Text, I will shake this my finger three times thus, and that will be the signal for you to sink me in the river.” The instruction was in response to a question, if the high Lama wanted to say or have done anything ere his execution, asked by one of the executioners, who was already tying around the holy man’s body one end of a thick rope, with which he was to be lowered under the water.