To encourage the reader, and console him in the midst of his fatiguing13 journey through such dreary14 tracts15, the writer would remind him that he has first borne up the fatigues16 of such a journey, and that, impelled17 by friendly feelings, he has endeavoured to smooth the rugged18 path in behalf of those that would follow him on the same errand. How far he has succeeded in his well-meant efforts he will not presume to state. But he will say this much, that if his success be commensurate with his exertions19 he may entertain a well-founded hope that he will not be altogether disappointed in his anticipation20, and feel somewhat confident that he has afforded to the uninitiated some help to go over the difficult ground of metaphysics.
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Following, in this instance, the line of conduct he has adopted through the foregoing pages of this book, the writer will allow the Buddhist21 author to speak for himself and explain his own views on the different subjects under consideration. His sole aim will ever be to convey as faithfully and as succinctly23 as possible the meaning of the original he has under his eyes. The task, however simple it may appear, is far from being an easy one, as the Burmese are utterly24 incapable25 of fully22 understanding the metaphysical portion of their religious system. Their ignorance is calculated to render even more obscure what is per se almost beyond the range of comprehension, because they must have frequently put an erroneous interpretation26 on many Pali words, the meaning of which is far from being accurately27 determined28.
Our Buddhist doctor begins his work with enumerating29 the advantages to be derived30 from a serious and constant application to the earnest study of these seven ways. “Such an exercise,” says he, “has the virtue31 to free us from all evils; it expands the intelligence in the highest degree, and leads straight to Neibban. Man, through it, is delivered from all errors, is happy, and becomes during his life an honour to the holy religion of Buddha.”
The various subjects he intends to treat of in this work are arranged under seven heads, which are laid down in his own original way as follows:—The observance of the precepts32 and the practice of meditation are the two-fold foundation of the spiritual edifice33. The consideration of the nature and form of matter shall be the right foot of the sage34; the investigation35 about the causes and principles of living beings shall be as his left foot; the application of the mind to find out the four high-roads to perfection, and the obtaining the freedom from all passions, shall be as his right and left hands; and the possession of the perfect science or knowledge shall be as his head. The happy man who shall have reached so far will be certain to obtain the deliverance.
[191]
This summary is thus divided by our guide into seven distinct parts, which will be condensed into six articles.
It is as well to add that this work, an abridged36 translation of which is now set before the reader, was composed at first in the Siamese language at Bangkok, and has been subsequently translated into Burmese. We find, therefore, that all the principles expounded37 throughout are received as genuine on the banks of the Irrawaddy as well as on those of the Meinam, and may be looked upon as a faithful exposition of the highest tenets of Buddhism, such as they are held in both countries. This observation confirms a notion which has been denied by many, viz., that the chief doctrines38 of Buddhism are pretty nearly the same in all the places where it has become the dominant39 creed40. The discrepancies41 to be met here and there relate principally to practices and observances which present to the eyes of the observer an infinite variety of hues42 and forms. When Buddhism was established in several countries, it did not destroy many observances and practices that were found deeply engrafted on the customs and manners of the people; it tolerated them, and made with them a tacit compromise. As, for instance, the worship of Nats existed among the tribes of the Irrawaddy valley long before the introduction of Buddhism. Most of the superstitious43 rites44 now prevailing45 in Burmah originate from that belief. With the Chinese the worship of ancestors continues to subsist46 side by side with Buddhism, though the latter creed has nothing to do with it. In Nepaul and at Ceylon, Hindu superstitions47 obtrude48 themselves on the view of the observer to such an extent that it is not easy to state which of the two creeds49 obtains the preference.
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1 abridgment | |
n.删节,节本 | |
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2 Buddhism | |
n.佛教(教义) | |
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3 Buddha | |
n.佛;佛像;佛陀 | |
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4 Founder | |
n.创始者,缔造者 | |
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5 promulgation | |
n.颁布 | |
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6 doctrine | |
n.教义;主义;学说 | |
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7 quiescence | |
n.静止 | |
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8 meditation | |
n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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9 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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10 wade | |
v.跋涉,涉水;n.跋涉 | |
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11 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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12 sanctuary | |
n.圣所,圣堂,寺庙;禁猎区,保护区 | |
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13 fatiguing | |
a.使人劳累的 | |
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14 dreary | |
adj.令人沮丧的,沉闷的,单调乏味的 | |
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15 tracts | |
大片土地( tract的名词复数 ); 地带; (体内的)道; (尤指宣扬宗教、伦理或政治的)短文 | |
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16 fatigues | |
n.疲劳( fatigue的名词复数 );杂役;厌倦;(士兵穿的)工作服 | |
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17 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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18 rugged | |
adj.高低不平的,粗糙的,粗壮的,强健的 | |
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19 exertions | |
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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20 anticipation | |
n.预期,预料,期望 | |
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21 Buddhist | |
adj./n.佛教的,佛教徒 | |
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22 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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23 succinctly | |
adv.简洁地;简洁地,简便地 | |
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24 utterly | |
adv.完全地,绝对地 | |
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25 incapable | |
adj.无能力的,不能做某事的 | |
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26 interpretation | |
n.解释,说明,描述;艺术处理 | |
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27 accurately | |
adv.准确地,精确地 | |
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28 determined | |
adj.坚定的;有决心的 | |
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29 enumerating | |
v.列举,枚举,数( enumerate的现在分词 ) | |
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30 derived | |
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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31 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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32 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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33 edifice | |
n.宏伟的建筑物(如宫殿,教室) | |
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34 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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35 investigation | |
n.调查,调查研究 | |
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36 abridged | |
削减的,删节的 | |
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37 expounded | |
论述,详细讲解( expound的过去式和过去分词 ) | |
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38 doctrines | |
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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39 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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40 creed | |
n.信条;信念,纲领 | |
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41 discrepancies | |
n.差异,不符合(之处),不一致(之处)( discrepancy的名词复数 ) | |
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42 hues | |
色彩( hue的名词复数 ); 色调; 信仰; 观点 | |
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43 superstitious | |
adj.迷信的 | |
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44 rites | |
仪式,典礼( rite的名词复数 ) | |
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45 prevailing | |
adj.盛行的;占优势的;主要的 | |
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46 subsist | |
vi.生存,存在,供养 | |
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47 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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48 obtrude | |
v.闯入;侵入;打扰 | |
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49 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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