1882.] of Ancient China. 109 
consumption by The-han, there is no harm in killing them. The Chinese 
adore many gods endowed with a visible shape among whom Yoob-Hwan 
is well known. They also worship a multitude of devils. They pay 
homage to dead bodies and, under a belief that the manes of the dead, 
though in Hades, can enjoy earthly pleasures, offer them meats and other 
edibles. Some of their customs are formed by affinity with those of their 
neighbours the Lalos and To-u-se. There are also some customs which 
are e vidently borrowed from the Buddhist creed. 
Khuh-fu-tse > s teaching compared with the doctrines of Buddhism. 
Khun-fu-tse in his work on the fundamental formulae called Ta-she-hti 
while describing the manners and attributes of a “Teacher” says, that 
liberal and enlightened accomplishments depend much upon clear judgment 
and understanding. The doing of good and contributing to ennoble others 
depend first on one’s own goodness and excellencies. After the acquire¬ 
ment of knowledge it should be retained, when it is comprehended it 
should be practised. When it is practised it will produce happiness, 
when it has imparted happiness, it can be utilized in teaching others, when 
it is communicated to others, knowledge is acquired. Thus by progressing 
further and further from the origin or beginning of learning, the ultimate 
object can be obtained. It is easy to understand the apparent meaning 
of his words which generally relate to the enumeration of moral virtues 
pertaining to this life, but a mystic and deeper meaning pervades them all, 
which may be interpreted thus :—By enlightened knowledge he meant, 
the clear knowing of what the true and false ways (of religion) are, which 
he exhaustively illustrated in his chapter on the “ duties of a Teacher.” 
By ennobling others and leading them to good &c. he meant that, in order 
to be able to do good to all animate beings and to lead them to the real and 
true end of existence, one must first himself arrive at perfection. When 
he has first become good, others will follow him. Having himself obtained 
happiness, he will be able to conduct others to happiness, who have not 
already obtained it. After reaching perfection himself and bringing 
others to it, right discrimination is attained when he will know the 
means of emancipating himself from transitory existence. Thus by 
progressing further and further he will see the beginning and end of 
all knowledge. From this, it is evident that Khun-fu-tse’s doctrines 
were akin to those of the omniscient Buddha. The maxim, “ First mature 
yourself and after you have done so, try to mature others” and others of a 
like nature correspond with those contained in the Mahayana philosophies. 
Although the name of Buddha was unknown to Khun-fu-tse, yet 
in saying “ gone to the extreme limit of knowledge” he must have 
meant an exalted state of being, closely resembling that of Buddha. 
