Having left Radzagio Buddha intimated to Ananda that he wished to return to Wethalie. On his way to the right bank of the Ganges, he arrived at a place called Oukkatsela, where he preached on the death of his two greatest disciples3. Thence he crossed the mighty5 stream and shaped his course towards Wethalie. On the day that he entered the city he went in quest of his food. Having partaken of what he had received, he called Ananda, bade him take his mat and cushion, and follow him to the Tsapala dzedi, where he intended to spend a part of the day. Complying with the command, Ananda followed Buddha, and with him went to the beautiful site of Tsapala, to the place prepared for his master. Ananda approached Phra, and, respectfully prostrated7, said to him, “This is, indeed, a very agreeable place.” Whereupon Buddha, rejoicing, praised the different sites of that country which were in the neighbourhood of the Wethalie city, as well as the dzedis that adorned8 them, and added, “Ananda, every wise person ought to be earnest in perfecting himself in the four laws of edeipat. Having advanced in the practice of these laws, he can, if he choose to do so, remain in a state of fixity during a whole revolution of[29] nature, and even more. I, the Buddha, have become perfect in those laws, and I may remain as I am now during an innumerable number of years.” Three times the same words were repeated. But Ananda, entangled9 as yet in the meshes10 of the tempter Manh Nat, remained prostrated before Buddha. It never came to his mind to entreat11 him to remain longer on earth for the benefit of mortals, who would derive12 the greatest advantages from his presence.
At that time Ananda rose up, with his mind troubled by the influence of the evil one, withdrew from Buddha’s presence and went to the foot of a tree at a small distance. He had scarcely left Buddha alone when the Nat Manh, perceiving that Buddha remained alone for awhile, approached near his person, and keeping at a respectful distance, said to him, “Great, illustrious, and glorious Phra, who preachest an excellent law, it is now time for you to enter into the state of Neibban. You said in former times, that as long as your disciples were not much advanced in knowledge, as long as they had not obtained a thorough command over their heart, mouth, and senses, as long as they were still wanting in firmness and diligence for hearing and understanding the law, or unequal to the task of preaching the law, you would not go to Neibban. Now the Rahans, members of the assembly and your disciples, both males and females, are thoroughly14 instructed in all the parts of the law; they are firm in controlling their passions; they can preach the law to the other mortals; the Nats and Brahmas have heard your preachings, and countless15 numbers among them have obtained the deliverance; the time, therefore, is come for you to enter into the state of Neibban.” Buddha knowing the wicked one, with his evil dispositions16, replied, “Ha! wretched Manh, do not concern yourself about me. Ere long I will go to Neibban.”
Whilst he was near the dzedi of Tsapala, Buddha, in a moment of perfect calmness of mind, entered into a sort[30] of extraordinary state of contemplation, in which, for the first time, he mastered completely the principles of life, and appeared as if he had abandoned life. But it ought not to be understood that he parted with life, as a man lets go a stone that he has in his hands; but he estranged18 himself from the material life, renounced19 it, and placed himself beyond the reach of the influence that produces reward in the material or immaterial seats, and above that other influence which, procuring20 merits or demerits, keeps a being in the whirlpool of transmigration. As a mighty warrior22 on the battle-field throws down every barrier or obstacle that he meets, so Buddha broke down all the ties that had hitherto linked him to the state of existence.[8] At that very instant the earth trembled with[31] such violence that it caused the hairs of one’s head to stand on end. Then he said to all present, “I am delivered from the influence of the world of matter, of the world of passions, and from every influence that causes the migration21 from one existence to another. I enjoy now a perfect calm of mind; like the mighty warrior who on the field of battle has conquered all his enemies, I have triumphed over all passions. I have mastered existence itself by destroying the principle that causes it.” These words were uttered by Phra, lest perhaps some people might infer that he entered into the extraordinary state on which he mastered the elements of life, from fear caused by the language of the tempter, inviting23 him to go forthwith to Neibban.
Ananda, having felt the earthquake, respectfully approached Buddha and prostrated himself before him. Withdrawing then to a becoming distance, he asked him the causes that produce the extraordinary and terrifying phenomenon of earthquakes. “My son,” answered Buddha, “eight causes make the earth tremble: 1st, The earth lies on a mass of water, which rests on the air, and the air on space; when the air is set in motion, it shakes the water, which in its turn shakes the earth; 2d, any being gifted with extraordinary powers; 3d, the conception of Phralaong for his last existence; 4th, his birth; 5th, his becoming a Buddha; 6th, his preaching the law of the wheel; 7th, his mastering and renouncing25 existence; 8th, his obtaining the state of Neibban. These are the eight causes of earthquakes. Ananda, a little while after having become a Buddha, I was in the solitude26 of Ouroowela, on the banks of the river Neritzara, under the shade of a banyan-tree planted by some shepherds. The wicked Nat came into my presence and requested me to go forthwith to Neibban. I refused then to comply with[32] his demand, and said to him, ‘Wretched Manh, my disciples, members of the assembly, either males or females, the believers, either men or women, have not yet acquired sufficient knowledge, prudence27, and penetration28, courage, and resolution. They have not been as yet properly instructed in the most essential and highest articles of the law; they are unable to teach others: my religion is not yet resting on a strong foundation. The time, therefore, is not yet come for me to enter into the state of Neibban. Now, near this very dzedi of Tsapala, he has come anew and told me the same thing. Do not trouble yourself, miserable29 wretch17, have I said to him; three months hence, I will obtain the state of Neibban. On this occasion I have fallen into the state in which I have mastered the principles of life by the means of the four laws of edeipat.’”[9]
[33]
Ananda said to Phra: “Illustrious Buddha, please to remain during a whole Kalpa in this world for the benefit of men, Nats, and Brahmas.” “Ananda,” replied Phra, “your present request is too late and cannot be granted.” Three times the faithful disciple4 begged of his great teacher this favour, and three times he received the same refusal. “Do you believe, O Ananda, that I know the four ways that lead to science and wisdom, and that I am perfect in the four laws of edeipat?” “I do believe it,” answered Ananda. “Do you recollect30, O Ananda, that a little while ago I said to you three times that he who was perfect in the laws of edeipat could remain, if he chose, during an entire Kalpa in this world? I added that I was thoroughly acquainted with these four laws; but you remained silent, and made no demand of me to remain longer in this world. The time for making this request is now irrevocably past. The term of my life is for ever fixedly31 determined33. Now, Ananda, let us go to Mahawon Kootagara in the forest of the sala-trees.” Having reached the place and stayed therein for a few days, he desired his faithful attendant to go to Wethalie and assemble all the Rahans in the Gnyipoora hall. When they had all assembled in that place, Ananda informed[34] Buddha that his order had been duly executed. Phra went to the hall, and sat in the place prepared for him. He then, addressing the assembly, said: “My beloved children, the law which my supreme34 wisdom has discovered, I have announced for your benefit and advantage. You have attentively35 and perseveringly36 listened to it, firmly adhered to its tenets, and zealously37 propagated them. Now my religion shall last for a long period, and prove the source of great blessings38 to all Nats. But to the end that my religion may last long, shine forth24 with splendour, and be productive of incalculable benefits, it is necessary that great attention should be paid to the thirty-seven laws from which all good works proceed.[10] These laws you have been acquainted with by my preachings; it is[35] to you to announce them to all beings. Meditate39 with unremitting attention on the principles of change and mutability. As to me, ere long I will go to Neibban; three months more, and this last drama shall be over.”
In the morning Buddha, putting on his dress, went out to beg his food, carrying the patta on his left arm. When he had eaten his meal, he looked with the steadiness of an elephant over the whole country. The reason why he cast a look like an elephant over Wethalie is, as he explained it to Ananda, the following:—The neck-bone of all Buddhas40 is not like the links of a chain, but consists of one single solid bone: hence when they wish to consider some object lying behind they cannot turn their heads backwards41, but the whole body, like that of the elephant, must follow the same motion. On this and other occasions of this kind, our Buddha had not to make any effort, but the earth turning round, like the wheel of the potter, brought the object to be looked at before him. The great city of Wethalie was within three years to be destroyed by King Adzatathat. As Buddha had always received many marks of respect and attention from the inhabitants of that city, he felt the greatest commiseration42 for them. His last glance was a sorrowful farewell he bade to the devoted43 city. This is the motive44 that induced Buddha to cast a last look over it.
Buddha went to a place called Pantoogama. He passed successively through Hatti, Tsampou, and Appara, and thence to Bauga. In the latter place he preached the four laws of Padesa. Summoning Ananda to his presence, he desired him to inform the Rahans to hold themselves ready to go to the Pawa country. Having reached that district, he went with all his Rahans to live in a monastery45 built in a grove46 of mango-trees erected47 by Tsonda, the son of a wealthy goldsmith. Tsonda had previously49 seen Buddha, and obtained the state of Thautapan. His gratitude50 induced him to build a monastery, which, together with the grove, he had given over to Buddha. His[36] arrival at that place happened on the 14th of the waxing moon of Katson.
Informed that Phra had come to the monastery, Tsonda repaired hastily thither51, prostrated himself before him, and having taken a seat at a becoming distance, requested Buddha to accept the meal he would prepare for him and all the Rahans. Buddha by his silence acquiesced52 in the request. Tsonda rose up, bowed down, and turning to the right, left the monastery. During the whole night, all sorts of the choicest dishes were prepared. He had a young pig, neither fat nor lean, killed, and the flesh dressed with rice in the most exquisite53 manner. The Nats infused into it the most delicious flavour. At daybreak, everything being ready, Tsonda went to the monastery, and invited Buddha and all the Rahans to come and partake of the meal that was ready for them. Buddha rose up, and, carrying his patta, went to Tsonda’s house, where he sat in the place prepared for his reception. He took for himself the pork and rice, but his attendants feasted upon the other dishes. When he had eaten, he desired Tsonda to bury in the earth the remains54 of the pork and rice, because no one in the Nats’ or Brahmas’ seats but himself could digest such a food. A little while after, Buddha was seized with a violent attack of dysentery, the pain whereof he bore with the greatest patience and composure. He suffered so much, not because of the food he had taken, as he would otherwise have been exposed to the same distemper. The pain was rather alleviated55 by the eating of the pork and rice, because the Nats had infused therein the choicest flavour.
Buddha desired Ananda to be ready to go to the town of Koutheinaron. While on the way he felt very weak, and retired56 under the shade of a tree, commanding Ananda to fold his dugout to sit upon. When he had rested a little, he called Ananda and said to him: “Ananda, I am very thirsty; bring me some water.” Ananda replied: “One of the Malla princes, named Poukatha, has just passed through the Kakouda river with five hundred carts,[37] and the water is quite muddy.” The Malla princes ruled by turn over the country. When the time for ruling had not yet come, or had passed, many of them devoted their time to the pursuit of trade. Notwithstanding this objection, Buddha repeated three times the injunction. Ananda at last took up Phra’s patta and went to the stream to fetch water. How great was his surprise when he found the water clear and limpid57. He said to himself: “Great indeed is the power of Buddha, who has worked such a wonderful change in this stream.” He filled the patta with water and brought it to his great teacher, who drank of it.
Prince Poukatha had been a disciple of the Rathee Alara. He came to Buddha, and said to him, whilst he was under the shade of the tree: “Great indeed is the peace and calm composure of mind of the Rahans. On a former occasion,” added he, “whilst the Rathee Alara was travelling, he went to rest under the shade of a tree, at a small distance, by the wayside. A merchant with five hundred carts happened to pass by. A man that followed at a distance came to the place where Alara was resting, and inquired of him if he had seen the five hundred carts that had just passed by. Alara replied that he was not aware that any cart had come in sight. The man at first suspected that Alara was unsound in his mind, but he was soon convinced that what he was at first inclined to attribute to mental derangement58 was caused by the sublime59 abstraction of the Rathee from all that was taking place.”
Buddha having heard this story, rejoined: “Which is, in your opinion, the more wonderful occurrence, to see a man in his senses and awake not to notice the passing of five hundred carts or even of one thousand, or to see another man, equally awake and in the enjoyment60 of his mental faculties61, who did not hear the violence of a storm, a heavy fall of rain, accompanied with loud peals62 of thunder and uninterrupted flashes of lightning? In former times, I, the Buddha, was sitting under a small shed. A most[38] violent storm came on; peals of thunder resounded63 more awfully64 than the roaring of the sea, and lightnings seemed to rend65 the atmosphere in every direction. At that time two brothers were ploughing in a field with four bullocks. They were all killed, men and bullocks, by lightning. A man came to me whilst I was walking in front of the shed, and told me that he came to see the accident that had just happened, and asked me some particulars concerning it. I answered him that I was not aware that any storm had raged near this place, nor any accident attended it. The stranger inquired of me whether I was asleep; or if not, whether I was in possession of my senses. I answered him that I was not asleep, and that I was in the perfect enjoyment of my mental and physical faculties. My answer made a powerful impression upon him: he thought within himself that great and wonderful is the power of Thamabat, which procures66 to the Rahans such an imperturbable67 calm of mind, which cannot be disturbed by the mightiest68 convulsions of nature. Now, Prince Poukatha, in whom do you think that the greatest calm of mind has prevailed?” “Most excellent Phra,” replied the prince, “the great respect I bore formerly69 unto the Rathee Alara has disappeared like the chaff70 before the wind, and run out like the water of a rapid stream. I am now like a man to whom the true road has been pointed71 out, who has discovered hidden things, and who has a shining light before him. You have announced to me the true law, which has dispelled72 the cloud of ignorance and brought happiness and calm to my hitherto disturbed soul. From this moment I believe in Buddha, the law, and the assembly, and to the end of my life I will ever remain a believer.” The Prince called a young man, and directed him to go and bring two beautiful and rich pieces of cloth having the colour of pure gold thread. When they had been brought over, the prince, holding them in his hand, said: “O most glorious Buddha, these pieces of cloth I have occasionally worn: they are in colour like gold, and the[39] tissue is of the finest description; please to accept them as an offering I make to you.” Phra desired him to present one of the pieces to himself, and the other to Ananda, that his merits might be greater, since the offering would be made to Buddha and to the assembly in the person of Ananda. This attention in favour of Ananda was also intended to reward him for his unremitting exertions73 during the twenty-five years he had served Buddha with the utmost respect, care, and affection, without having received any adequate return for his services. Buddha preached afterwards the law to the prince. When the instruction was over, Poukatha believed in, and firmly adhered to, the three precious things, and became a sincere convert. He rose up, prostrated himself before Buddha, turned on the right, and departed.
Ananda, after the prince’s departure, brought the two dresses to the great Phra, who put one on his shoulders, whilst the other was girded round his waist. His body appeared shining like a flame. Ananda was exceedingly surprised. Nothing of this kind had as yet happened. “Your exterior74 appearance,” said he to Buddha, “is at once white, shining, and beautiful above all expression.” “What you say, O Ananda, is perfectly75 true. There are two occasions when my body becomes extraordinarily76 beautiful and shining: the first was on the night I obtained the supreme intelligence; and the second now, when I am about to enter into the state of Neibban. Doubtless, O Ananda, on the morning after this very night, in a corner, near the Koutheinaron city, that belongs to the princes Malla, in the forest of sala-trees, I will go to Neibban. The shining light emanating77 from my body is the certain forerunner78 of this great event.”
Ananda, summoned by Buddha to his presence, received the order to move to the banks of the Kakouda stream.[11] Having reached the place, Buddha descended[40] into the stream, bathed, and drank some water. Thence he directed his steps towards a grove of mango-trees. Ananda had remained to dry the bathing-robes of his[41] master. Phra called the Rahan Tsanda, and directed him to fold in four his dugout, because he wished to rest. The order having been complied with, Buddha sat down, lying on his right side, with the solemn and fearless appearance of a lion. During his short sleep Tsanda watched by his side. Ananda soon came up. Buddha called him, and said, “The meal which the goldsmith’s son has prepared for me, which I have eaten, is my last meal. He is, forsooth, much grieved because of the illness that has come upon me after having eaten at his place.[12] Go now to him,[42] and make him acquainted with the merits he has gained in making an offering to me. Two meals that I have taken during this existence are equally deserving of the greatest rewards. The first was the Nogana, served up to me a little while before I obtained first the Neibban of Kiletha, or the destruction of passions, and subsequently the supreme intelligence; the second is the one just offered[43] to me by the goldsmith’s son, when I ate the dish of rice and pork. That is the last food I will ever take until I attain79 the state of Neibban, that is to say, the Neibban of Khandas, or the destruction of all the supports of existence. Both these meals were excellent, and are deserving of an equal reward; viz., beauty, a long life, happiness, a large crowd of attendants, the happiness of the Nats’ seats, and all sorts of honours and distinction. Such are the merits reserved to Tsonda, the son of the goldsmith; go and mention them to him, that his sorrow may be assuaged80.” Gaudama uttered on this occasion the following stanzas:[13][44] “Alms-deeds can defend from and protect against the influence and the sources of demerits, which are man’s true enemies. He alone who is full of merits and wisdom shuns81 evil doings, puts an end to concupiscence, anger, and ignorance, and reaches Neibban.” Buddha, calling Ananda, said to him, “Let us now go to the bank of the river Hignarawati, in the forest of sala-trees belonging to the Malla princes.” Attended by a crowd of Rahans, he went to the bank of the stream. The forest was on a tongue of land, encircled on three sides by the river. “Ananda,” said Buddha, “you see those two lofty trees on the skirt of the wood; go and prepare a resting-place for me between those two trees, in such a way that, when reclining thereupon, my head should be turned towards the north. The couch must be arranged in such a manner that one extremity82 may be near one tree, and the other extremity close to the opposite tree. Ananda, I am much fatigued83, and desire to rest.” Though Buddha’s strength was equal to that of a thousand koudes of black elephants, it forsook85 him almost entirely86 from the time he had eaten the dish of Tsonda’s rice and pork. Though the distance from the place of Pawa to the forest of sala-trees in the district of Koutheinaron is but three gawots, he was compelled to rest in traversing it twenty-five times, and it was by dint87 of[45] great exertions that he reached the place after sunset. Four places along the road from Pawa to Koutheinaron became subsequently celebrated88 by the resort of many pilgrims who visited them.
[Remarks of the Burmese Translator.—It has been often asked why Phra allowed his body to experience fatigue84. The reason of his conduct was to convey instruction to all men, and to make them fully6 prepared to bear pain and sickness. Should any one ask why Buddha exerted himself so much to go to Neibban in that particular place, it should be answered that Buddha saw three reasons for acting89 in the manner he did. 1st. To preach the great Soodathana. (This is the story of a prince called Maha Soudana, who ruled over the country of Kousawatti. At the conclusion Buddha declares that in that great prince the law of mutability has acted throughout his life with an irresistible90 force; while, as for himself, he now delights at being emancipated91 from its thraldom92, and longs to be freed from the prison of his body.) 2d. To instruct Thoubat and lead him to perfection. 3d. To secure that the disputes that were to arise on account of the division and possession of his relics93 should be quieted by the Pounha Dauna, who would fairly and peaceably effectuate the partition of those sacred remains.]
Phra, having reached the couch, lay down on his right side with the noble composure and undaunted fearlessness of a lion.[14] The left leg was lying directly on the right[46] one; but in order to avoid pain and the accompanying trouble, the situation of the two legs was such as to prevent the immediate94 contact of the two ankles and knees. The forest of sala-trees lies at the south-west of the city of Koutheinaron. Should any one wish to go to the city from the forest, he must first go due east, and then turn north. The place, therefore, where Phra stood was a tongue of land, surrounded on three sides by the river.
When Buddha was reclining on the couch, the two sala-trees became suddenly loaded with fragrant95 blossoms, which gently dropped above and all round his person, so as almost to cover it. Not only these two trees, but all those of that forest, and also those in ten thousand worlds, exhibited the same wonderful and graceful96 appearance. All the fruit-trees yielded out of season the best fruits they had ever produced; their beauty and flavour exceeded all that had ever been seen. The five kinds of lilies shot forth from the bosom97 of the earth, and from every plant and tree; they displayed to the astonished eyes the most ravishing sight. The mighty mountain of Hymawonta, which is three thousand youdzanas in extent, shone with all the richness of the colours of the peacock’s tail. The Nats, who watched over the two ingien or sala-trees, showered down without interruption the most fragrant[47] flowers. From the seats of Nats, the flower Mandarawan, which grows on the banks of the lake Mandawan, and glitters like the purest gold, with leaves expanding like an umbrella, was showered down by the Nats, together with powder of sandal-wood and other odoriferous plants. The Nagas and Galongs, joining the Nats, brought from their respective seats all kinds of flowers and perfumes, which they let drop like dew over and about Buddha’s sacred person. Phra, seeing the wonderful display performed by men, Nats, Nagas, and Galongs, to do him honour, and hearing the sweet accents of Nats’ voices, singing his praises, called Ananda and said to him, “You witness all that display[15] which is intended to do me[48] honour; it is not as yet worthy98 of me, who possess the knowledge of the most sublime law. No one can be my true follower99, or accomplish the commands of the law, by such a vain and outward homage100. Every Rahan or Rahaness, every believer, man or woman, who practises the excellent works leading to perfect happiness, these are the persons that render me a true homage, and present to me a most agreeable offering. The observance of the law alone entitles to the right of belonging to my religion. Ever remember this, O Ananda, and let every believer in my religion act up to it.”
Why did Buddha, on this last occasion, lay little stress on the offerings that were made, whilst on former occasions he had much extolled101 the innumerable merits to be derived102 from the making of offerings? The reason of his conduct was to give every one to understand that religion could not subsist103 unless by the practice of all the duties it commands, and that it would soon disappear were it supported only by alms-deeds, offerings, and other outward ceremonies. Alms-deeds are productive of great rewards, but the practice of virtue104 alone secures to religion a prolonged existence.
At that time an illustrious Rahaness, named[49] Oupalawana,[16] at a single word from Buddha, lowered her fan and went to sit at a certain distance. Ananda, who had seen this Rahaness attending assiduously on Buddha’s person during more than twenty seasons, was surprised at seeing that, without any apparent reason, she had been desired on that occasion to withdraw to a distance. Phra, reading in the soul of Ananda his innermost thoughts, said to him, “Ananda, I am not displeased105 with Oupalawana; but her body being of a very large size, it prevents the myriads106 of Nats that have come from ten thousand worlds to see and contemplate107 me on this supreme moment. The Nats can see through the bodies of the generality of men, but this[50] power falls short with persons much advanced in merits. I therefore desired her to remove a little far, that the Nats might not be angry at not seeing my person.”
Ananda put a great many questions to Buddha, which are related at full length in the Parinibana Thoots.
He asked him, among other topics, how the Rahans were to behave when women should resort to their monasteries108.[17] “Ananda,” answered Buddha, “a Rahan, desirous[51] to free himself from the sting of concupiscence and keep his heart firm and steady, ought to have his door shut, and never look at the women coming to the monastery or[52] standing13 at the entrance; because through the eyes concupiscence finds its way into the heart, and shakes its firmest purposes.” “But,” replied Ananda, “what is to be done when they come over to bring food to the inmates109 of the monastery?” “Ananda,” said Buddha, “in such a case no conversation is to take place with them. Much safer and better it would be to hold conversation with a man who, sword in hand, would threaten to cut off our head, or with a female Biloo ready to devour110 us the moment we open the mouth to speak. By conversing111 with women, one becomes acquainted with them; acquaintance begets112 familiarity, kindles113 passion, leads to the loss of virtue, and precipitates114 into the four states of punishment. It is, therefore, most prudent115 not to have any conversation with them.” “What is to be done, O Buddha, in cases when women come to the monastery to hear religious instructions, to expose their doubts, to seek for spiritual advice, to learn the practice of religious duties, and render becomingly certain services to the Rahans? Should a Rahan be silent on such occasions, they will ridicule116 him and say, ‘This Rahan, forsooth, is deaf or too well fed; he therefore cannot speak.’” “Ananda,” replied Buddha, “when on such occasions a Rahan is obliged to speak, let him consider as mothers those who are old enough to be mothers, as elder sisters those who appear a little older than he, as younger sisters or children those that are younger than he. Never, O Ananda, forget these instructions.”
[53]
Ananda inquired of Buddha what ceremonies were to be performed on his mortal remains after his demise117. “Ananda,” replied Buddha, “do not be much concerned about what shall remain of me after my Neibban, but be rather earnest to practise the works that lead to perfection. Be not over solicitous118 concerning the affairs of this life, where the principle of change is ever entire; put on those inward dispositions which will enable you to reach the undisturbed rest of Neibban. There are many among the princes, rich men and pounhas who are well disposed towards me, and who will gladly perform all the usual ceremonies on my remains.” “They will,” replied Ananda, “no doubt come to me, and ask advice as to the most suitable mode of arranging everything in a becoming manner.” “Ananda,” answered Buddha, “here are the funeral ceremonies performed after the death of a Tsekiawaday king. When such a monarch119 is dead, they wrap his body with a new fine cloth of Kathicaritz, surround it with a thick layer of the whitest cotton, wrap it again with a second cloth of the same country, place over it another layer of cotton, and repeat the same process five hundred times. The body, thus prepared, is deposited in an open coffin120, gilt121 outside, and rubbed inside with fragrant oil. Another coffin, also gilt, is turned over it as a covering. The pile is made of sandal and other odoriferous woods; flowers, perfumes, and scented122 water are profusely123 spread over it. The coffin having been placed on the pile, fire is set to it. Similar ceremonies shall be performed on my body after my death. On the spot where four roads meet, a dzedi is to be erected. Whoever shall come to that place and make offerings of flags, umbrellas, flowers, and perfumes, shall thereby124 perform an act of religion, and give a token of his respect and affection for my person.[18] He shall gain many merits; among[54] others, a complete exemption125 from all troubles and disquietudes during a long period. Ananda, four sorts of persons are deserving of the honour of having dzedis[55] erected after their death: 1. The Buddha who possesses the infinite science; 2. A semi-Buddha; 3. A Rahanda; 4. The Tsekiawaday king. He who builds a dzedi in[56] honour of Buddha, shall, after his death, migrate to a place of rest in the seats of Nats. To him that shall build a dzedi in honour of a semi-Buddha, an inferior honour shall be awarded in a lower seat of Nats, and a similar reward shall be enjoyed by those who erect48 dzedis in honour of Rahandas and Tsekiawaday kings. It may be asked why the honour of a dzedi is conferred on a king who lives in the world, enjoys its pleasures, &c., whilst it[57] is denied to a Rahan, who has renounced the world, and practised the excellent works. Formerly, in Ceylon, the dzedis erected in honour of deceased Rahans became so numerous that they threatened to cover the superficies of the whole country. It was then resolved that none should be built for Rahans, though it is acknowledged that they deserve such distinction. The same reason does not exist for a Tsekiawaday king, who is alone, and appears in the world at but distant intervals126. But all the Rahans that are full of merits are deserving, after their demise, of all honours, except that of a dzedi.”
When Buddha had finished his instruction, Ananda thought within himself: Phra, the most excellent among all beings, has just taught me how to honour dzedis and other religious monuments raised to the glory of religion; he has pointed out to me the source of merits; he has indicated to me the sure way to deal with women, when they resort to our monasteries for the purpose of hearing the preaching of the law, and, finally, he has declared that there were but four sorts of persons deserving of the honour of a dzedi after their death. From the tenor127 of these instructions, I know with certainty that on this very day Buddha is to enter the state of Neibban. Unwilling128 to show his profound affliction in the presence of his illustrious master, he retired into the hall of the Malla princes close by, and leaning on the door-bolt, wept bitterly, and said, “Alas! the most excellent Buddha soon shall be no more. By what means shall I obtain the three last degrees of perfection? Who shall be my teacher? To whom shall I henceforth bring water in the morning to wash the face? Whose feet shall I have to wipe dry? For whom shall I prepare the place for sitting, and the couch for sleeping? Whose patta and tsiwaran shall I have to hold ready, and to whom shall I render the ordinary services?” In the midst of sobs129 and wailings, he was giving vent2 to his deep affliction.
It was not long ere Buddha, not observing the faithful[58] Ananda among the Rahans, said, “My dear Rahans, where is Ananda?” Having been informed of all that was taking place, he desired a Rahan to go and call Ananda. The message having been conveyed rapidly to Ananda, he hastened to come back into the presence of Buddha, whom he saluted132 as usual, and then took his seat. Buddha, addressing him, said, “O Ananda, your tears and lamentations are to no purpose; do not give yourself up to disquietude; cease to shed tears. Have I not previously said to you that distance or death must separate us from the dearest objects? In the body there is a principle which causes its existence and its preservation133 as long as the opposite principle of destruction does not prevail. It is true you have ministered unto me for many years with all your strength and the most perfect devotedness134. But you shall reap the reward due for so many good offices. Apply yourself to the exercise of Kamatan, and soon you shall be freed from the world of passions and the influence of mutability.”
Addressing then with a gentle voice all the Rahans present, Buddha began to praise Ananda, saying, “Beloved Rahans, Ananda[19] has been during many years my[59] faithful and devoted attendant. He has served him who is worthy to receive all offerings, and is, moreover, acquainted with all the laws of the physical and moral world. Ananda is a true sage131; he is well versed135 in all that relates to my person; he can show to the male Rahans and female Rahans, as well as to the crowds, the time, the moment, and the place to approach my person and pay the honours due to me. Ananda is graceful and full of amiability136 amidst all other Rahans. He has heard and seen much; he shines in the midst of the assembly. Rahans will come from a distance, on hearing all that is said of his graces, to see and admire him; and[60] all will agree in saying that what they observe surpasses all that they had heard. Ananda will make inquiries137 regarding their health; they, on hearing his words, will be filled with joy. He will then keep silent, and they will retire with an increased desire to listen to him. He will say to the female Rahans that will come to see him, ‘Sisters, observe the eight precepts138.’ On hearing Ananda, they will be exceedingly glad. He will then remain silent, and his silence will grieve them. The laymen139 and laywomen on hearing all that is said of Ananda shall come to contemplate him. He will say to them, ‘Adhere to the three precious things; observe the five great commands; keep the four days of worship of each month; pay honour and respect to your father and mother; feed the Rahans and pounhas that observe strictly140 the law.’ They will all be delighted at hearing his instructions. His silence will leave them earnestly wishing to hear something else from him. Beloved Rahans, Ananda much resembles a Tsekiawaday king. Like him, he is exceedingly beautiful, amiable141, and lovely; he can fly through the air; he can teach the people and justly administer the law.”
When Buddha had finished his discourse142, Ananda said: “O illustrious Buddha, it is not becoming your dignity that you should go to Neibban near such a small city, and in a place almost surrounded by forests. We are in the neighbourhood of the great countries of Tsampa, Thawattie, Thakila, and Baranathee. The kings, pounhas, noblemen, and people of those countries are full of love and reverence143 for your person. They could render greater honours to your mortal remains.” “Ananda,” replied Buddha, “do not call the country of Koutheinaron a small country. I have on former occasions often been to this place and extolled its riches and crowded population. This is the place where it is most becoming I should enter into the state of Neibban. Go now to the city and inform the Malla princes that to-morrow morning, at the break of the[61] day, the most excellent Buddha shall go to Neibban. Let them not have reason to complain hereafter that they have not received a timely information of this event, nor say that they had not had a last opportunity to come and see me.” Ananda, putting on his dress and carrying his patta, went alone to the city. At that moment the princes were assembled in the hall to deliberate upon some important affair. As soon as the message was delivered, the princes, with their wives, their sons, and daughters, began to cry aloud, “Alas! the most excellent Buddha is too soon going to Neibban.” Some appeared with dishevelled hair; some lifted their hands to their foreheads; some, crying out and wailing130, threw themselves on the ground, rolling and tossing about, as persons whose hands and feet had been cut off. They all set out in haste with Ananda at their head towards the place where Buddha was lying on his couch. All of them were admitted into the presence of Buddha and paid their respects to him.
In the city of Koutheinaron lived a certain personage holding heretical opinions.[20] His name was Thoubat, a[62] pounha of the Oudeitsa race, who wore a white dress. His mind, hitherto uncertain and unfixed, hesitated between the belief in Buddha’s doctrines145 and his former opinions.[63] Having been informed that there was a Buddha in the neighbourhood, and that he was soon to go to Neibban, he desired to see him, and, in his conversation, to clear up his doubts. His age was not great, but he enjoyed such a renown146 for learning that he was called the master of masters. Thoubat went at first to Ananda, stated to him that he felt irresistibly147 a strong attachment148 to, and a sincere affection for, the great Buddha, that his mind was preyed149 upon by doubts and uncertainties150, and that he hoped a short conversation with the great Gaudama would relieve his mind from its present painful situation. Ananda, fearing that such a conversation might be much protracted151, refused to admit Thoubat into the presence of Buddha, representing his extreme weakness and inability to speak much. Thoubat made several entreaties152, but with no better success. Ananda persisted in his refusal to introduce him. Buddha, hearing some noise, inquired from Ananda what was the cause of the noise he heard. Ananda related to him all that had taken place between him and Thoubat. “Allow him to come,” said Buddha; “I wish to hear him. Soon he shall be enlightened and convinced. I have come to this spot for the very purpose of preaching to him the most perfect law.” Ananda returned to Thoubat, and said to him, “The most excellent[64] Buddha desires to see you.” Thoubat, full of joy, arrived in the presence of Buddha, saluted him, and, sitting at a becoming distance, said to him, “Do the six celebrated teachers, who are always attended by a great number of disciples, who are famous amidst other doctors, know all laws? Are there some laws they are unacquainted with? or do they teach some doctrines which they but partially153 understand?” Buddha having gently reminded Thoubat that such questions were not suitable and unprofitable, said, “O Thoubat, I will preach to you the law; listen with attention to my words, and treasure them in your heart. No heretic has ever known the right ways that lead to perfection, and, in the religion of heretics, no one can obtain the state of Thautapan, and become a Rahanda. But in my religion there are found persons that have become Thautapan, Anagam, &c., and finally Rahandas. Except in my religion, the twelve great disciples who practise the highest virtues154, and stir up the world to free it from its state of indifference155, are not to be met with. They are not to be found among heretics. O Thoubat, from the age of twenty-nine years up to this moment, I have striven to obtain the supreme and perfect science, and I have spent to that end fifty-one years, following the ways of Ariahs, that lead to Neibban.” On hearing these words, Thoubat, overwhelmed with joy, endeavoured, by several similitudes, to express to his great instructor156 the pleasure he had derived from his preaching. “O most illustrious Buddha,” added he, “now I believe in you, and adhere to all your doctrines; I wish to become a Rahan. But it is a custom with you, not to admit to the dignity of Rahan a heretic who is newly converted, except after a four months’ probation157. I wish to remain during that period as a probationer, and beg afterwards to be admitted among the Rahans.” Buddha, who knew the fervour of the new convert, desired to dispense158 in his case with the four months’ probation. He called Ananda and commanded him to admit Thoubat to the dignity of Rahan.[65] Ananda forthwith led Thoubat into a becoming place, poured water over his head, whilst repeating certain forms of prayer, shaved his head and beard, put on him the tsiwaran, and taught him to repeat the formulas whereby he professed159 to take refuge in Buddha, the law, and the assembly. When this was done, Thoubat was conducted into the presence of Phra, who desired he should be promoted to the dignity of Patzin, and instructed in the knowledge of Kamatan. Thoubat went into the garden, walked for a while, and soon learnt the forty Kamatans. He was the last convert Buddha made, before he entered the state of Neibban.
Buddha, calling Ananda and all the Rahans, said to them: “When I shall have disappeared from the state of existence, and be no longer with you, do not believe that the Buddha has left you, and ceased to dwell among you. You have the Thoots and Abidama which I have preached to you; you have the discipline and regulations of the Wini. The law, contained in those sacred instructions, shall be your teacher after my demise. By the means of the doctrines which I have delivered to you, I will continue to remain amongst you. Do not, therefore, think or believe that the Buddha has disappeared or is no more with you.”
A little while after, Buddha, addressing the Rahans, gave them some instructions regarding the attention and respect the Rahans were to pay to each other. “As long,” said he, “as I have been with you, you have called one another by the name of Awoothau, but after my demise you will no more make use of such a title. Let those who are more advanced in dignity and in years of profession call those that are their inferiors by their names, that of their family, or some other suitable appellation160; let the inferiors give to their superiors the title of Bante. Ananda, let a Rahan Hauna be visited with the punishment of Brahma.” “But what is this punishment?” replied Ananda. “The Rahan Hauna is indiscreet in his[66] speech; he says indiscriminately all that comes into his head. Let the other Rahans avoid speaking with him, or even rebuking161 him. This is the punishment of Brahma.”
Addressing again all the assembled Rahans, Buddha said to them[21]: “My beloved Bickus, if among you there[67] be one that has any doubt respecting Buddha, the law, the assembly, the ways of perfection, and the practice of virtues, let him come forward and make known his doubts, that I may clear them up.” The Rahans remained all silent. The same question was three times repeated, and three times the Rahans continued silent. Then he added: “My beloved Bickus, if you have any respect for my memory, communicate your dispositions towards my person and doctrines to the other Rahans whom you shall hereafter meet with.” The Rahans still remained silent. Ananda then said to Buddha: “O most exalted162 Buddha, is it not truly surprising that among so many not one should be found entertaining any doubt respecting your doctrine144, but all should feel so strong an attachment to it?” “Ananda,” replied Buddha, “I knew well that doubt and false doctrine could never be harboured in the[68] soul of a true Rahan. Supposing a number of five hundred Rahans, and taking the one who is the last in merits, he is at least a Thautapan, and as such there is no demerit in him that could lead him to one of the four states of punishment; his heart is fixed32 upon the first way that leads to perfection, and he constantly strives to advance to the three superior ways of perfection. No doubt, therefore, and no false doctrine can ever be found in a true Rahan.”
After a short pause, Buddha, addressing the Rahans, said: “Beloved Bickus, the principle of existence and mutability carries along with it the principle of destruction. Never forget this; let your minds be filled with this truth; to make it known to you, I have assembled you.”
These are the last words Buddha ever uttered. As a man who is about to undertake a long journey takes an affectionate farewell of every one of his relatives and friends, and fondly embraces successively all of them, Buddha likewise wished to visit for the last time the abodes163 wherein his soul had so amorously164 dwelt during his long and lofty mental peregrinations. He entered into the first state of dzan, then the second, the third, and the fourth: he ascended165 therefrom successively to the first, second, third, and fourth immaterial seats. When he had reached the fourth state, which is the farthest boundary of existence, Ananda asked the Rahan Anoorouda whether Phra had completed his Neibban. “Not as yet,” answered Anoorouda, “but he has reached the last stage of existence.” A little while after, Buddha had entered into the perfect state of Neibban.[22]
[69]
Thus in the first watch of the night he had preached the law to the Malla princes; at midnight he had converted the heretic Thoubat; and in the morning watch he had instructed the Rahans. It was not quite full dawn of the day when he entered the state of Neibban, in the 148th year of the Eetzana era, on the full moon of Katson, on a Tuesday, a little before daybreak.[23]
[70]
Not to leave out a single particular connected with the epochs of Gaudama’s life, the Burmese author sums up all that has already been related on this subject, by stating[71] that he was conceived in his mother’s womb, in the year 67 of the Eetzana era, under the constellation166 Outtarathan, and born in 68, under the constellation Withaka, on a[72] Friday. He went into the solitude in the year 96, on a Monday. He became a Buddha in the year 103, on a[73] Wednesday (Withaka). In the year 148, on the full moon of Katson, on a Tuesday (Withaka), he expired; on the[74] 12th, after the full moon of the same month, his corpse167 was laid on the funeral pile.
At the very moment he had yielded up the ghost, a tremendous earthquake was felt throughout the whole world; it took place with such a violence that it filled every one with fear and trembling, and caused their hair to stand on end.
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1
Buddha
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| n.佛；佛像；佛陀 | |
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vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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disciple
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| n.信徒，门徒，追随者 | |
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mighty
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| adj.强有力的；巨大的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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adorned
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| [计]被修饰的 | |
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entangled
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| adj.卷入的；陷入的；被缠住的；缠在一起的v.使某人（某物/自己）缠绕，纠缠于（某物中），使某人（自己）陷入（困难或复杂的环境中）( entangle的过去式和过去分词 ) | |
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meshes
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| 网孔( mesh的名词复数 )； 网状物； 陷阱； 困境 | |
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entreat
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| v.恳求，恳请 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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countless
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| adj.无数的，多得不计其数的 | |
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dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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estranged
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| adj.疏远的，分离的 | |
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renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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migration
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| n.迁移，移居，（鸟类等的）迁徙 | |
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warrior
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| n.勇士，武士，斗士 | |
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inviting
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| adj.诱人的，引人注目的 | |
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forth
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| adv.向前；向外，往外 | |
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renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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prudence
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| n.谨慎，精明，节俭 | |
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penetration
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| n.穿透，穿人，渗透 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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fixedly
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| adv.固定地；不屈地，坚定不移地 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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determined
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| adj.坚定的；有决心的 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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perseveringly
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| 坚定地 | |
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zealously
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| adv.热心地；热情地；积极地；狂热地 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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commiseration
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| n.怜悯，同情 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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monastery
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| n.修道院，僧院，寺院 | |
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grove
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| n.林子，小树林，园林 | |
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47
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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previously
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| adv.以前，先前（地） | |
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gratitude
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| adj.感激，感谢 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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52
acquiesced
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| v.默认，默许( acquiesce的过去式和过去分词 ) | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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55
alleviated
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| 减轻，缓解，缓和( alleviate的过去式和过去分词 ) | |
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56
retired
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| adj.隐退的，退休的，退役的 | |
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limpid
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| adj.清澈的，透明的 | |
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58
derangement
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| n.精神错乱 | |
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59
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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60
enjoyment
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| n.乐趣；享有；享用 | |
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61
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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62
peals
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| n.（声音大而持续或重复的）洪亮的响声( peal的名词复数 )；隆隆声；洪亮的钟声；钟乐v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的第三人称单数 ) | |
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63
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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64
awfully
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| adv.可怕地，非常地，极端地 | |
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65
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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66
procures
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| v.（努力）取得， （设法）获得( procure的第三人称单数 )；拉皮条 | |
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67
imperturbable
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| adj.镇静的 | |
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68
mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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69
formerly
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| adv.从前，以前 | |
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70
chaff
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| v.取笑，嘲笑；n.谷壳 | |
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71
pointed
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| adj.尖的，直截了当的 | |
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72
dispelled
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| v.驱散，赶跑( dispel的过去式和过去分词 ) | |
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73
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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74
exterior
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| adj.外部的，外在的；表面的 | |
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75
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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76
extraordinarily
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| adv.格外地；极端地 | |
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77
emanating
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| v.从…处传出，传出( emanate的现在分词 )；产生，表现，显示 | |
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78
forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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79
attain
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| vt.达到，获得，完成 | |
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80
assuaged
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| v.减轻( assuage的过去式和过去分词 )；缓和；平息；使安静 | |
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81
shuns
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| v.避开，回避，避免( shun的第三人称单数 ) | |
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82
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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83
fatigued
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| adj. 疲乏的 | |
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84
fatigue
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| n.疲劳，劳累 | |
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85
forsook
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| forsake的过去式 | |
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86
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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87
dint
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| n.由于，靠；凹坑 | |
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88
celebrated
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| adj.有名的，声誉卓著的 | |
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89
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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90
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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91
emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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92
thraldom
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| n.奴隶的身份，奴役，束缚 | |
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93
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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94
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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95
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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96
graceful
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| adj.优美的，优雅的；得体的 | |
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97
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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98
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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99
follower
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| n.跟随者；随员；门徒；信徒 | |
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100
homage
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| n.尊敬，敬意，崇敬 | |
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101
extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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102
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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103
subsist
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| vi.生存，存在，供养 | |
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104
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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105
displeased
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| a.不快的 | |
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106
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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107
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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108
monasteries
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| 修道院( monastery的名词复数 ) | |
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109
inmates
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| n.囚犯( inmate的名词复数 ) | |
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110
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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111
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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112
begets
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| v.为…之生父( beget的第三人称单数 )；产生，引起 | |
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113
kindles
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| （使某物）燃烧，着火( kindle的第三人称单数 )； 激起（感情等）； 发亮，放光 | |
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114
precipitates
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| v.（突如其来地）使发生( precipitate的第三人称单数 )；促成；猛然摔下；使沉淀 | |
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115
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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116
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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117
demise
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| n.死亡；v.让渡，遗赠，转让 | |
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118
solicitous
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| adj.热切的，挂念的 | |
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119
monarch
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| n.帝王，君主，最高统治者 | |
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120
coffin
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| n.棺材，灵柩 | |
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121
gilt
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| adj.镀金的；n.金边证券 | |
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122
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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123
profusely
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| ad.abundantly | |
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124
thereby
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| adv.因此，从而 | |
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125
exemption
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| n.豁免，免税额，免除 | |
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126
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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127
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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128
unwilling
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| adj.不情愿的 | |
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129
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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130
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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131
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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132
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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133
preservation
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| n.保护，维护，保存，保留，保持 | |
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134
devotedness
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135
versed
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| adj. 精通，熟练 | |
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136
amiability
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| n.和蔼可亲的，亲切的，友善的 | |
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137
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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138
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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139
laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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140
strictly
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| adv.严厉地，严格地；严密地 | |
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141
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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142
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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143
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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144
doctrine
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| n.教义；主义；学说 | |
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145
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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146
renown
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| n.声誉，名望 | |
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147
irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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148
attachment
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| n.附属物，附件；依恋；依附 | |
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149
preyed
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| v.掠食( prey的过去式和过去分词 )；掠食；折磨；（人）靠欺诈为生 | |
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150
uncertainties
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| 无把握( uncertainty的名词复数 )； 不确定； 变化不定； 无把握、不确定的事物 | |
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151
protracted
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| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
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152
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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153
partially
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| adv.部分地，从某些方面讲 | |
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154
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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155
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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156
instructor
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| n.指导者，教员，教练 | |
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157
probation
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| n.缓刑(期)，(以观后效的)察看；试用(期) | |
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158
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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159
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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160
appellation
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| n.名称，称呼 | |
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161
rebuking
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| 责难或指责( rebuke的现在分词 ) | |
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162
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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163
abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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164
amorously
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| adv.好色地，妖艳地；脉；脉脉；眽眽 | |
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165
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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166
constellation
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| n.星座n.灿烂的一群 | |
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167
corpse
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| n.尸体，死尸 | |
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