political circumstances,
but probably most sovereigns regarded it as the average British
official regards education, as something that one can't help having,
that one must belaud on certain public occasions, that may now and
then be useful, but still emphatically something to be kept within
limits.

Outbursts against Buddhism are easy to understand. I have pointed out
its un-Chinese features and the persistent opposition of the literati.
These were sufficient reasons for repressive measures whenever the
Emperor was unbuddhist in his sympathies, especially if the
monasteries had enjoyed a period of prosperity and become crowded and
wealthy. What is harder to understand is the occasional favour shown
by apparently anti-Buddhist Emperors.

The Sacred Edict of the great K'ang Hsi forbids heterodoxy (i tuan) in
which the official explanation clearly includes Buddhism.[579] It was
published in his extreme youth, but had his mature approval, and until
recently was read in every prefecture twice a month. But the same
Emperor gave many gifts to monasteries, and in 1705 he issued a
decree to the monks of P'uto in which he said, "we since our boyhood
have been earnest students of Confucian lore and have had no time to
become minutely acquainted with the sacred books of Buddhism, but we
are satisfied that Virtue is the one word which indicates what is
essential in both systems. Let us pray to the compassionate Kuan-yin
that she may of her grace send down upon our people the spiritual rain
and sweet dew of the good Law: that she may grant them bounteous
harvests, seasonable winds and the blessings of peace, harmony and
long life and finally that she may lead them to the salvation which
she offers to all beings in the Universe."[580] The two edicts are not
consistent but such inconsistency is no reproach to a statesman nor
wholly illogical. The Emperor reprimands extravagance in doctrine and
ceremonial and commends Confucianism to his subjects as all that is
necessary for good life and good government, but when he finds that
Buddhism conduces to the same end he accords his patronage and
politely admits the existence and power of Kuan-yin.

But I must pass on to another question, the relation of Chinese to
Indian Buddhism. Chinese Buddhism is often spoken of as a strange and
corrupt degeneration, a commixture of Indian and foreign ideas. Now if
such phrases mean that the pulse of life is feeble and the old lights
dim, we must reg