110 
Sarat Chandra Das —Sacred Literature , etc. 
[No. 2, 
Thus he approached very near to Buddhism in that twilight of civiliza¬ 
tion. The Chinese scholars who, by critically studying Khun-fu-tse’s 
works became learned, are given the title of “ Shyan-shen.” lor having 
mastered the ancient classics, they are called wise men. Above all, when they 
have mastered the.above-mentioned five classical works and can elaborately 
elucidate the formulae and riddles, they are styled Sho-hu-tsha or Chwan- 
ywen. Thus by studying the classics they become learned, and then by 
acquiring a knowledge of the laws of their country, they become possessed 
of a knowledge of things. Having acquired both kinds of knowledge, 
they discharge the duties of the administration of their country. Such 
learning qualifies them for preferment in the government of their country. 
Learning alone opens to them the chances of reaching the highest offices 
in the land including those of Governor and Minister of State. It is 
such literary distinctions that raise men in China to rank and position in 
utter disregard of birth or riches. All public offices in China are in fact 
open to competition. 
Among the theological distinctions of China the three highest are— 
Shyan-shen equivalent to Tib. Ge-she = neophyte. 
Sho-hu-tshahi ,, Tib. Kahchu = monk who has observed the 10 Command- 
Chwah-ywan „ Tib. Eabchyam = superior monk. [ments. 
As by proficiency in classical studies men are raised to governorships 
in China, so in Tibet scholars of sacred literature are placed at the 
head of all religious institutions as prefects and high priests. But 
now-a-days the number of such erudite scholars is very small both in 
China and in Tibet. There are some Khun-fu-tsist saints who being 
profoundly read in the great classical works of China, regardless of high 
preferment in government service, of commercial emoluments and of the 
pleasures and allurements of a worldly life, betake themselves to ascetism 
and a life of seclusion in caverns of hills or in the solitudes of the 
wilderness. They take such students as are willing to accompany them, 
and do not care if they get none. These men are like Buddhist hermits 
who pass their days in solitude, devoting their lives to study, meditation, 
and asceticism, but it must be admitted that there are few such in both 
countries. It appears from his writings that Khun-fu-tse had veneration 
for Buddha although Buddhism was not in existence in his age. In his 
works he neither remarked as in prophecy that Buddhism was good or 
bad. Chau-fu-tse, another writer of fame, evidently had some knowledge of 
Buddhism. In his writings he speaks in commendation of it rather than 
with any dislike. Subsequently one Cho-u-tse wrote blasphemously of 
Buddha. He was happy in his discussions on other matters but not in 
those on Buddha. He argued thus:—As the prosperity and happiness 
of a nation arise from the king’s virtue, it is the king’s first and 
