SOME TYPES OF BUDDHIST RELIGIOUS LIFE

IV. SOME TYPES OF BUDDHIST RELIGIOUS LIFE

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1. The Cremation of a Singhalese Abbot.

A great Singhalese abbot has passed away. It is a national event. The hillside near Kandy is thronged with great companies of monks in every shade of yellow and brown, while around them surges a sombre sea of the faithful laity. In the centre of the huge assemblage is the funeral-pyre, draped in white and red. Standing beside it, a monk is telling in solemn and mournful tones of the greatness and goodness of the departed, who, though he had not become worthy of Nibbāna, had his feet surely set upon the upward path leading to a good rebirth in so-wan, a heaven. Then amidst solemn chanting and the wailing of flutes and throbbing of drums he applies a torch to the pyre. While the people bow their heads and cry "sadhu" (Amen), the body turns to ashes. Then solemnly and silently the great throng disperses, the lay people to take up the ordinary duties of life, the monks to meditate upon its transient character and unreality. And here a young novice, to whom the dead man has been very dear, stays weeping, until the last embers die down and night comes swiftly on.

2. The Funeral Rites of a Burmese Monk.

Another funeral scene. It is that of a Buddhist monk in Burma—a Hpongyi. The whole countryside is present. In clothing of exquisite silk, resembling a brilliant swarm of butterflies, the people surround the great catafalque, blazing with tinsel and gold leaf, on which lies the embalmed body of the monk. After a time the coffin is taken down and a programme of merry-making begins. The young bloods of the village to which the monk has belonged, range themselves in two carefully picked teams on either side of it. Then begins a tug-of-war with the body in its coffin, the victorious team treating the defeated to drinks, and to side shows at the little booths which cluster round, awaiting custom. These and other contests make a glad and joyful scene at which all the people rejoice, for has not the good man been released from this transient life (which, nevertheless, is good and satisfying while blood is hot and youth endures)? Has he not returned to a life of glory, and won much merit for his own folk and for all the faithful?

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In due time the body is restored to its resting place on the funeral pyre, the fire is lighted, and the whole mass flares up in flame and smoke, consuming not only the body, but along with it the decorations, including paintings of numerous demons, among whom may be an Englishman with a gun! Only demons could kill for sport! When it is consumed, the crowd disperses with shouts of merriment, well content, not least among the others the relatives of the departed. A good show has been staged, the dead has been honoured, the family name has been distinguished, and everybody is satisfied. If for the next year or more the family exchequer has been sorely depleted, still "it is the custom," and every one expects to follow it. Some one has well said that Buddhism in Burma is a cheery and social affair, "from festive marriages to no less festive funerals." I confess to an admiration for this cheerful view of death, even if some of its expressions are bizarre! It is less pagan than our "blacks, and funeral obsequies."

3. A Similar Scene in Siam.

The Funeral of a Siamese Prince.—A nephew of the King has died, and his funeral sermon is being preached by another royal Prince, who is also a monk, and who is true to type and to the orthodox Buddhism of his race. "As kinsmen welcome kinsmen returning after long sojourn in far countries, so do good deeds welcome the good as they enter the other world. And what are good deeds, but the unselfish effort to advance the good of others? All must be left behind as we enter the Gate of Death; but as a shadow follows the body so do purity and simplicity of heart and deed steal after us, and minister to us in that world beyond. As a flame is our mortal life, and if there be no fuel it burns no more. We know not when it may die down, for all that has a beginning has also an end, and transient are all things. And as we may take with us only virtue, shall we not cherish and ensue it?"

We are reminded of the picture by G. F. Watts, "Sic Transit Gloria Mundi," in which another prince is seen upon the bier, his crown, his books, his winecup laid aside; and over his bier are the words, "What I spent I had, what I had I lost, what I gave I have." It is sound Buddhism, and every word of this sermon of the royal monk is drawn from the Dhammapada, accepted in all Buddhist lands as the very words of the Buddha, himself the prototype of a long line of kings and princes in many lands, who have been proud to wear the Yellow Robe.

4. The Secret of Buddhism's Influence.

Which of these funeral scenes (chosen because Buddhism plays almost its chief part at such times) is most true to type? It is a perplexing question. Buddhism has from the very beginning been chiefly a religion for monks, calling men and women to leave the world. It was never exactly optimistic, and yet another permanent root of its remarkable power over humankind has been that often men and women who obeyed possessed a sense of discovery, of hopefulness, of sheer joy; especially strong in its golden age, the first five centuries of its existence. There was something vernal in the air. "In joy we live, hating none; let us live in the midst of those who hate, unhating; in the midst of those who ail, let us live in perfect health; having nothing, yet we possess great riches." Such is the spirit of the early sangha (monastic community). And when we turn to the Buddhism of to-day we find that it retains these two dominant characteristics: this blending of sadness and quiet joy. Even in sunny Burma the old people and the monks seem sad at times, and even in Ceylon and Siam the ordinary folk are fairly cheerful as they go on pilgrimages or make their offerings to monk or image.