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Sarat Chandra Das —Sacred Literature , etc. 
[No. 2, 
works called U-hu-jin and Ssi-shi-hu, &c., treated of such matters of 
worldly utility as would meet the requirements of the age they lived in, 
and would pave the way for the future reception of Buddhism. Fo-hi and 
Khun-fu-tse did not speak a single word against Buddhism like the 
unprincipled Charvakas who reject the theory of the transmigration of 
souls and the inevitable consequence of Karma and Phala. Once, one of 
Khjan-fu-tse’s pupils asked him what would be the state of man after 
death. Khun-fu-tse answered that he could not say that there was no 
future existence : that it was so mysterious and unknown, that he could not 
hazard any opinion on it: but would presently explain all that was conceivable 
and open to cognition. Again once while he was explaining some meta¬ 
physical points respecting the supreme being, one of his pupils, Wuen-fu-hu, 
questioned him thus, “ Sire, if there is a great being as you mention, what 
and where is he ? Is he so and so ?” Khun-fu-tse having replied in the 
negative, the pupil asked if he (Khun-fu-tse himself) was not that being ; 
“ No, how could I be like that supreme being ?” replied Khuh-fu-tse. “ If 
so” retorted the pupil, “where must he be?” Khuh-fu-tse said, “ such a 
being is born in the western quarter” (by which he evidently meant Buddha). 
In the works of these two personages there are some mysterious passages 
which appear like the aphorisms of Buddhism, capable of a higher 
signification than the mere earthly objects they are taken to mean- 
The text of Yee-kyin in some respects resembles the Tantrik philosophy 
of the Buddhists, as has been explained by the most learned Lama Chan-kya 
Rolpai Dorje. During the supremacy of the Jin dynasty, two eminent 
Chinese scholars named Hwa Shah Fo-shen and Dhu-hu-min, wrote com¬ 
mentaries on both She-hu and Dohu, in which they pointed out many striking 
resemblances to the theories of Buddhism. In a later work called “ The 
History of the rise and progress of religion (or Chhoijun)” being an 
exposition of the works of the great She-hu teacher Khuh-fu-tse, it is 
found that his teachings were akin to those of Buddhism. Khung-fu-tse’s 
works avowedly treat on ethics and on public utility for the benefit both 
of individuals and of nations, but essentially they point to saintly wysa. 
Those who have studied Buddhism critically, can easily perceive the similarity 
between Khun-fu-tse’s teaching and that of Buddha, but the general 
readers of Khun-fu-ste may not form any sound judgment in this respect. 
Of the classes which go by the name of U-hu-chin, five viz., Yin, 
Yee, Lee, Kyi, and Sheen, are the principal works. In the Chinese language 
they are called U-hu-chhan or one’s own doctrine, behaviour or morality. 
The first, Yin, inculcates mild and gentle behaviour; the 2nd, Yee, 
treats of affection, cheerfulness, and good humour; the 3rd, Lee, of 
manners and customs; the 4th, of wisdom; the 5th, of a calm and firm 
mind. The four well known ethical works called Ssi-she-hu are mere 
