At last she said to herself, 'I will get up now and return to my father in Thawatti; he is all I have left. Though I have forsaken him all these years, yet now that my husband and his children are dead, my father will take me back again. Surely he will have pity on me, for I am much to be pitied.'

So she went on, and at length, after many days, she came to the gates of the great city where her father lived.

At the entering of the gates she met a large company of people, mourners, returning from a funeral, and she spoke to them and asked them:

'Who is it that you have been burying to-day so grandly with so many mourners?'

And the people answered her, and told her who it was. And when she heard, she fell down upon the road as one dead: for it was her father and mother who had died yesterday, and it was their funeral train that she saw. They were all dead now, husband and sons and father and mother; in all the world she was quite alone.

So she went mad, for her trouble was more than she could bear. She threw off all her clothes, and let down her long hair and wrapped it about her naked body, and walked about raving.

At last she came to where the Buddha was teaching, seated under a fig-tree. She came up to the Buddha, and told him of her losses, and how she had no one left; and she demanded of the Buddha that he should restore to her those that she had lost. And the Buddha had great compa.s.sion upon her, and tried to console her.

'All die,' he said; 'it comes to everyone, king and peasant, animal and man. Only through many deaths can we obtain the Great Peace. All this sorrow,' he said, 'is of the earth. All this is pa.s.sion which we must get rid of, and forget before we reach heaven. Be comforted, my daughter, and turn to the holy life. All suffer as you do. It is part of our very existence here, sorrow and trouble without any end.'

But she would not be comforted, but demanded her dead of the Buddha.

Then, because he saw it was no use talking to her, that her ears were deaf with grief, and her eyes blinded with tears, he said to her that he would restore to her those who were dead.

'You must go,' he said, 'my daughter, and get some mustard-seed, a pinch of mustard-seed, and I can bring back their lives. Only you must get this seed from the garden of him near whom death has never come. Get this, and all will be well.'

So the woman went forth with a light heart. It was so simple, only a pinch of mustard-seed, and mustard grew in every garden. She would get the seed and be back very quickly, and then the Lord Buddha would give her back those she loved who had died. She clothed herself again and tied up her hair, and went cheerfully and asked at the first house, 'Give me a pinch of mustard-seed,' and it was given readily. So with her treasure in her hand she was going forth back to the Buddha full of delight, when she remembered.

'Has ever anyone died in your household?' she asked, looking round wistfully.

The man answered 'Yes,' that death had been with them but recently. Who could this woman be, he thought, to ask such a question? And the woman went forth, the seed dropping from her careless fingers, for it was of no value. So she would try again and again, but it was always the same.

Death had taken his tribute from all. Father or mother, son or brother, daughter or wife, there was always a gap somewhere, a vacant place beside the meal. From house to house throughout the city she went, till at last the new hope faded away, and she learned from the world, what she had not believed from the Buddha, that death and life are one.

So she returned, and she became a nun, poor soul! taking on her the two hundred and twenty-seven vows, which are so hard to keep that nowadays nuns keep but five of them.[1]

This is the teaching of the Buddha, that death is inevitable; this is the consolation he offers, that all men must know death; no one can escape death; no one can escape the sorrow of the death of those whom he loves. Death, he says, and life are one; not antagonistic, but the same; and the only way to escape from one is to escape from the other too.

Only in the Great Peace, when we have found refuge from the pa.s.sion and tumult of life, shall we find the place where death cannot come. Life and death are one.

This is the teaching of the Buddha, repeated over and over again to his disciples when they sorrowed for the death of Thariputra, when they were in despair at the swift-approaching end of the great teacher himself. Hear what he says to Ananda, the beloved disciple, who is mourning over Thariputra.

'Ananda,' he said, 'often and often have I sought to bring shelter to your soul from the misery caused by such grief as this. There are two things alone that can separate us from father and mother, from brother and sister, from all those who are most cherished by us, and those two things are distance and death. Think not that I, though the Buddha, have not felt all this even as any other of you; was I not alone when I was seeking for wisdom in the wilderness?

'And yet what would I have gained by wailing and lamenting either for myself or for others? Would it have brought to me any solace from my loneliness? Would it have been any help to those whom I had left? There is nothing that can happen to us, however terrible, however miserable, that can justify tears and lamentations and make them aught but a weakness.'

And so, we are told, in this way the Buddha soothed the affliction of Ananda, and filled his soul with consolation--the consolation of resignation.

For there is no other consolation possible but this, resignation to the inevitable, the conviction of the uselessness of sorrow, the vanity and selfishness of grief.

There is no meeting again with the dead. Nowhere in the recurring centuries shall we meet again those whom we have loved, whom we love, who seem to us to be parts of our very soul. That which survives of us, the part which is incarnated again and again, until it be fit for heaven, has nothing to do with love and hate.

Even if in the whirlpool of life our paths should cross again the paths of those whom we have loved, we are never told that we shall know them again and love them.

A friend of mine has just lost his mother, and he is very much distressed. He must have been very fond of her, for although he has a wife and children, and is happy in his family, he is in great sorrow. He proposes even to build a paG.o.da over her remains, a testimony of respect which in strict Buddhism is reserved to saints. He has been telling me about this, and how he is trying to get a sacred relic to put in the paG.o.da, and I asked him if he never hoped again to meet the soul of his mother on earth or in heaven, and he answered:

'No. It is very hard, but so are many things, and they have to be borne.

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.