Buddhism in the Modern World

by Kenneth J. Saunders

5. The Temples or Wats.

These Siamese pagodas, fantastic and gay with gold and sky-blue tiles, are of four grades, those built by the King and dedicated to him, those built by the princes, those built by the nobles, and lastly those built by the common people, usually by subscription organised by the monks or by some enthusiastic laymen. Merit gained in this and similar ways has been called "The Sum and Substance of Siamese Buddhism": there is some truth in these generalisations as regards the whole of Southern Asia. But in Siam as elsewhere there is genuine devotion to the religion of Buddha, and the human heart is not as calculating as this sentence implies. Moreover, there is considerable attempt to modernise the religion to fit the new age, and many of the people follow the King in believing that it can be made the basis for a modern state, and can unify and uplift the peoples. All that helps to build up a nation is welcomed in Siam, and Christianity therefore has an open door here as in Ceylon and Burma. Burma is tolerant, but Siam desires the friendship of Western peoples, and being independent is freer to develop along its own lines. Let us now attempt to summarise our impressions of the Buddhism of these lands of Southern Asia by describing other typical scenes in each.

IV. SOME TYPES OF BUDDHIST RELIGIOUS LIFE

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?

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?"