46 
S. C. Das —Life of Atisa> [No. 2, 
(all) illusions. If you know the inner sense, 1 then there remains no¬ 
thing that could be called death. Virtue or vice, whatever has been 
done in times gone by, what kind of lives have been led, let their foot¬ 
steps be your guides. Dear friend ! do what is said in the holy doc¬ 
trine. 2 Death being certain, do the holy Clilios. As there is no intelli¬ 
gence of our being exempt from death, be diligent and make haste. 
There is no profit in anything, but strain every nerve and seize hold of 
the Chhos. (The doctrine of) cause and effect 3 (in the moral world) 
being true, (accomplish 41 ) virtue and renounce sin. Even at the risk 
of your life, don’t throw aside the performance of the moral law. The 
state of metempsychosis causes weariness to the soul; having left 
behind the round of transmigrations and cast away suffering, happiness 
will spring forth. 
‘ On love and compassion a loving heart for ever meditates. 
‘ All—vanity and the inner sense, the two truths take to heart.’ 2 
In such manner did (Ug-tad) teach (the king) many things. There¬ 
after in order to stablish him in the faith, he (sent word) to the queen, 
formerly hidden, (saying) : ‘ The king-■- 
Life of Atisa (Dipamkara STijnana ).—By Babu Sarat Chandra Das, 
C. I. E. 
Lha Lama Yes’e hod, king of Tibet, who held his court at Tholin in 
/v 
Nali-ri was a devout Buddhist. He ruled peacefully over his country for 
many years. About the year 1025 A. D., he founded the monastery of 
Thoding at Tholin (the lofty place). With a view to introduce pure and 
undefiled Buddhist monachism in Tibet, he selected seven intelligent lads, 
each ten years old, and carefully trained them up in Tibetan. Then, with 
the consent of their parents, he admitted them into the sacerdotal order. 
When these lads advanced in their study of the sacred books and became 
* nyv 
8 ira^v 
4 MS. ‘throw away both virtue and sin,’ seems not to be in 
accord with the tenor of the previous exhortations; we prefer to insert 
fulfil. '<6 
6 
