Part 19 (2/2)

Far better it is to face the truth than to escape by a pleasant falsehood. There is a Burmese proverb that tells us that all the world is one vast burial-ground; there are dead men everywhere.'

'One of our great men has said the same,' I answered.

He was not surprised.

'As it is true,' he said, 'I suppose all great men would see it.'

Thus there is no escape, no loophole for a delusive hope, only the cultivation of the courage of sorrow.

There are never any exceptions to the laws of the Buddha. If a law is a law, that is the end of it. Just as we know of no exceptions to the law of gravitation, so there are no exceptions to the law of death.

But although this may seem to be a religion of despair, it is not really so. This sorrow to which there is no relief is the selfishness of sorrow, the grief for our own loneliness; for of sorrow, of fear, of pity for the dead, there is no need. We know that in time all will be well with them. We know that, though there may be before them vast periods of suffering, yet that they will all at last be in Nebhan with us. And if we shall not know them there, still we shall know that they are there, all of them--not one will be wanting. Purified from the l.u.s.t of life, white souls steeped in the Great Peace, all living things will attain rest at last.

There is this remarkable fact in Buddhism, that nowhere is any fear expressed of death itself, nowhere any apprehension of what may happen to the dead. It is the sorrow of separation, the terror of death to the survivors, that is always dwelt upon with compa.s.sion, and the agony of which it is sought to soothe.

That the dying man himself should require strengthening to face the King of Terrors is hardly ever mentioned. It seems to be taken for granted that men should have courage in themselves to take leave of life becomingly, without undue fears. Buddhism is the way to show us the escape from the miseries of life, not to give us hope in the hour of death.

It is true that to all Orientals death is a less fearful thing than it is to us. I do not know what may be the cause of this, courage certainly has little to do with it; but it is certain that the purely physical fear of death, that horror and utter revulsion that seizes the majority of us at the idea of death, is absent from most Orientals. And yet this cannot explain it all. For fear of death, though less, is still there, is still a strong influence upon their lives, and it would seem that no religion which ignored this great fact could become a great living religion.

Religion is made for man, to fit his necessities, not man for religion, and yet the faith of Buddhism is not concerned with death.

Consider our faith, how much of its teaching consists of how to avoid the fear of death, how much of its consolation is for the death-bed. How we are taught all our lives that we should live so as not to fear death; how we have priests and sacraments to soothe the dying man, and give him hope and courage, and how the crown and summit of our creed is that we should die easily. And consider that in Buddhism all this is absolutely wanting. Buddhism is a creed of life, of conduct; death is the end of that life, that is all.

We have all seen death. We have all of us watched those who, near and dear to us, go away out of our ken. There is no need for me to recall the last hours of those of our faith, to bring up again the fading eye and waning breath, the messages of hope we search for in our Scriptures to give hope to him who is going, the a.s.surances of religion, the cross held before the dying eyes.

Many men, we are told, turn to religion at the last after a life of wickedness, and a man may do so even at the eleventh hour and be saved.

That is part of our belief; that is the strongest part of our belief; and that is the hope that all fervent Christians have, that those they love may be saved even at the end.

I think it may truly be said that our Western creeds are all directed at the hour of death, as the great and final test of that creed.

And now think of Buddhism; it is a creed of life. In life you must win your way to salvation by urgent effort, by suffering, by endurance. On your death-bed you can do nothing. If you have done well, then it is well; if ill, then you must in future life try again and again till you succeed. A life is not washed, a soul is not made fit for the dwelling of eternity, in a moment.

Repentance to a Buddhist is but the opening of the eyes to see the path to righteousness; it has no virtue in itself. To have seen that we are sinners is but the first step to cleansing our sin; in itself it cannot purify.

As well ask a robber of the poor to repent, and suppose thereby that those who have suffered from his guilt are compensated for the evil done to them by his repentance, as to ask a Buddhist to believe that a sinner can at the last moment make good to his own soul all the injuries caused to that soul by the wickedness of his life.

Or suppose a man who has destroyed his const.i.tution by excess to be by the very fact of acknowledging that excess restored to health.

The Buddhist will not have that at all. A man is what he makes himself; and that making is a matter of terrible effort, of unceasing endeavour towards the right, of constant suppression of sin, till sin be at last dead within him. If a man has lived a wicked life, he dies a wicked man, and no wicked man can obtain the perfect rest of the sinless dead.

Heaven is shut to him. But if heaven is shut it is not shut for ever; if h.e.l.l may perhaps open to him it is only for a time, only till he is purified and washed from the stain of his sins; and then he can begin again, and have another chance to win heaven. If there is no immediate heaven there is no eternal h.e.l.l, and in due time all will reach heaven; all will have learnt, through suffering, the wisdom the Buddha has shown to us, that only by a just life can men reach the Great Peace even as he did.

So that if Buddhism has none of the consolation for the dying man that Christianity holds out, in the hope of heaven, so it has none of the threats and terrors of our faith. There is no fear of an angry Judge--of a Judge who is angry.

And yet when I came to think over the matter, it seemed to me that surely there must be something to calm him in the face of death. If Buddhism does not furnish this consolation, he must go elsewhere for it.

And I was not satisfied, because I could find nothing in the sacred books about a man's death, that therefore the creed of the people had ignored it. A living creed must, I was sure, provide for this somehow.

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