We will now explain rather minutely, and describe as accurately2 as possible, the various ceremonies performed on the occasion of the promotion3 of a shyin to the rank of patzin, or professed4 member. It must be borne in mind that this ordeal5 through which he has to pass, or ordination, as we may aptly perhaps term it, which he has to receive, does not confer any peculiar6 character, or give any special spiritual power to the admitted candidate; but it merely initiates8 him to a more perfect course of life, and makes him the member of a society composed of men aiming at a higher degree of sanctity or perfection. The incumbent9 must be provided for the ceremony with a dress such as is used in the community; he must be found exempt11 from certain moral and physical defects that would render him unworthy of being admitted a member of the order; he must pledge himself to a rigorous[273] observance of certain regulations which form the constitutions of the society.
The place where the ceremony is to be performed is a hall measuring at least twelve cubits in length, not including the space occupied by the Rahans whose presence is required on the occasion. The assembly of Phongyies, or Rahans, must include ten or twelve members at least if the ceremony be performed in towns, and four or six if it be in the country. He who presides over the ceremony is called Upitze, meaning master or guide; he has an assistant, named Cambawa Tsaia, whose office it is to read the sacred Cambawa, or book of ordination, to present the candidate to the Upitze and his assembled brethren, to put to him the requisite12 questions as prescribed by the ritual, and to give him instructions on certain points, the ignorance of which would prove highly prejudicial to and greatly offensive in a professed member of the order. All the regulations prescribed and the ceremonies observed on the occasion are contained in a book written in Pali, the sacred language. This book may be aptly termed the ritual of the Buddhists13. It is held in great respect, and some copies written on sheets of ivory with gilt14 edges are truly beautiful, and bespeak15 the high value Buddhists set on the work. The copyists have retained the use of the old square Pali letters, instead of employing the circular Burmese characters. All the ordinances16 and prescriptions17 in this book are supposed to have been promulgated18 and sanctioned by no less an authority than Gaudama himself, the last Buddha19 and the acknowledged originator and founder20 of the Talapoinic order. Hence the high respect and profound veneration21 all Buddhists bear to its contents. The candidate, previously22 to the beginning of the ceremony, must be provided, as aforesaid, with his patta, or mendicant’s pot, and a tsiwaran, the clerical dress or monkish24 habit. The patta is an open-mouthed pot of a truncated25 spheroidal form, wherein each member of the[274] brotherhood26 must receive the alms which every morning he goes to collect in the streets.
The tsiwaran or yellow[55] garment, the only dress becoming a Rahan, is composed first of a piece of cloth bound to the loins with a leathern girdle, and falling down to the feet; second, of a cloak of a rectangular form, covering the shoulders and breast and reaching somewhat below the knee; and, third, of another piece of cloth of the same shape, which is folded many times and thrown over the left shoulder, the two ends hanging down before and behind. Another article always required for completing the full dress of the Rahan is the awana, a sort of fan made of palm leaves, set in light oval-shaped wooden frame, with a serpentine27 handle, somewhat resembling in appearance the letter S.
The Burmese translator of the Pali text has interpolated his work with many remarks tending to elucidate28 the text, and to show the various motives29 and reasons that have induced Gaudama to decree and publish as obligatory30 the regulations laid down in the sacred Cambawa. It must be borne in mind, too, that the omission31 of some essential parts of the ceremonies annuls32 de facto the ordination, whilst the non-compliance with others of minor33 importance, though not invalidating the act of admission into the sacred family, entails35 sin upon all members of the brotherhood assembled ex officio for the ceremony. The reader must be prepared to observe many points of close resemblance between the ceremonies observed at the reception of a monk23, or the ordination of a priest, and those performed in these parts on the solemn occasion of admitting a candidate to the dignity of Patzin.
The preparations for the solemnity being completed, and the assembled fathers having occupied their respective[275] seats under the presidence of the Upitze, the candidate is introduced into their presence attended by the assistant or reader of the Cambawa, and carrying his patta and yellow garments. He is enjoined36 to repeat distinctly thrice the following sentence to the Upitze, kneeling down, and his body bent10 forward, with his joined hands raised to the forehead: “Venerable President, I acknowledge you to be my Upitze.” These words having been three times repeated, the assistant, addressing himself to the candidate, says: “Dost thou acknowledge this to be thy patta, and these thy sacred vestments?” To which he audibly answers, “Yes.”
Upon this the translator remarks that, on a certain day, a Rahan that had been ordained37 without being supplied with either patta or tsiwaran went out quite naked, and received in the palms of his joined hands the food offered to him. So extraordinary, one would have said so unedifying, a proceeding38 having been mentioned to Gaudama, he ordered that henceforward no Rahan should ever be ordained unless he had been previously interrogated39 regarding the patta and the vestments. Any disobedience to this injunction would entail34 sin on the assembled fathers.
The assistant having desired the candidate to withdraw from the assembly to a distance of twelve cubits, and the latter having complied with his request, he turns towards the assembled fathers and addresses them as follows: “Venerable Upitze, and you brethren herein congregated41, listen to my words. The candidate who now stands in a humble42 posture43 before you solicits44 from the Upitze the favour of being honoured with the dignity of patzin. If it appears to you that everything is properly arranged and disposed for this purpose, I will duly admonish45 him. O candidate, be attentive46 unto my words, and beware lest on this solemn occasion thou utterest an untruth or concealest aught from our knowledge. Learn that there are certain incapacities and defects which render a person[276] unfit for admittance into our order. Moreover, when before this assembly thou shalt be interrogated respecting such defects, thou art to answer truly, and declare what incapacities thou mayest labour under. Now this is not the time to remain silent and decline thy head; every member of the assembly has a right to interrogate40 thee at his pleasure, and it is thy bounden duty to return an answer to all his interrogations.”
“Candidate, art thou affected47 with any of the following complaints: the leprosy, or any such odious48 maladies? Hast thou the scrofula or other similar complaints? Dost thou suffer from asthma49 or coughs? Art thou afflicted50 with those complaints that arise from a corrupted51 blood? Art thou affected by madness or the other ills caused by giants, witches, or evil spirits of the forests and mountains?” To each separate interrogation he answers: “From such complaints and bodily disorders52 I am free.” “Art thou a man?” “I am.” “Art thou a true and legitimate53 son?” “I am.” “Art thou involved in debts?” “I am not.” “The bounden man and underling of some great man?” “No, I am not.” “Have thy parents given consent to thy ordination?” “They have given it.” “Hast thou reached the age of twenty years?” “I have attained54 it.”[56] “Are thy vestments and sacred patta prepared?” “They are.” “Candidate, what is thy name?” “My name is Wago,” meaning, metaphorically55, a vile56 and unworthy being. “What is the name of thy master?” “His name is Upitze.”
[277]
The assistant, having finished the examination, turns his face towards the assembled fathers, and thus proceeds: “Venerable Upitze, and ye assembled brethren, be pleased to listen to my words. I have duly admonished57 this candidate, who seeks from you to be admitted into our order. Does the present moment appear to you a meet and proper time that he should come forward? If so, I shall order him to come nearer.” Then turning to the candidate, he bids him come close to the assembly and ask their consent to his ordination. The order is instantly complied with by the candidate, who, having left behind him the distance of twelve cubits that separated him from the fathers, squats58 on his heels, the body bending forward and the hands raised to his forehead, and says: “I beg, O fathers of this assembly, to be admitted to the profession of Rahan. Have pity on me; take me from the state of layman59, which is one of sin and imperfection, and advance me to that of Rahan, a state of virtue60 and perfection.” These words must be repeated three times.
The assistant then resumes his discourse61 as follows: “O ye fathers here assembled, hear my words. This candidate, humbly62 prostrated63 before you, begs of the Upitze to be admitted into our holy profession; it seems that he is free from all defects, corporal infirmities, as well as mental incapacities, that would otherwise debar him from entering our holy state; he is likewise provided with the patta and sacred vestments; moreover, he has asked, in the name of the Upitze, permission of the assembly to be admitted among the Rahans. Now let the assembly complete his ordination. To whomsoever this seems good, let him keep silence: whosoever thinks otherwise, let him declare that this candidate is unworthy of being admitted.” And these words he repeats three times. Afterwards he proceeds: “Since, then, none of the fathers object, but all are silent, it is a sign that the assembly has consented; so, therefore, be it done. Let therefore this candidate pass out of the state of sin and imperfection into the perfect[278] state of Rahan, and thus, by the consent of the Upitze and of all the fathers, let him be ordained.”
And he further says: “The fathers must note down under what shade, on what day, at what hour, and in what season the ordination has been performed.”
This being done, the reader of the sacred Cambawa adds: “Let the candidate attend to the following duties, which it is incumbent on him to perform, and to the faults hereafter enumerated64, which he must carefully avoid.
“1. It is the duty of each member of our brotherhood to beg for his food with labour, and with the exertion65 of the muscles of his feet; and through the whole course of his life he must gain his subsistence by the labour of his feet. He is allowed to make use of all the things that are offered to him in particular, or to the society in general, that are usually presented in banquets, that are sent by letter, and that are given at the new and full moon and on festivals. O candidate, all these things you may use for your food.” To this he replies, “Sir, I understand what you tell me.”
The assistant resumes his instructions: “2. It is a part of the duty of a member of our society to wear, through humility66, yellow clothes, made of rags thrown about in the streets or among the tombs. If, however, by his talents and virtue one procures67 for himself many benefactors68, he may receive from them for his habit the following articles, cotton and silk, or cloth of red[57] and yellow wool.” The elect answers, “As I am instructed, so I will do.”
The instructor69 goes on: “3. Every member of the society must dwell in houses built under the shade of lofty trees.[58] But if, owing to your proficiency70 and zeal71 in[279] the discharge of your duties, you secure to yourself powerful supporters who are willing to build for you a better habitation, you may dwell in it. The dwellings72 may be made of bamboo, wood, and bricks, with roofs adorned73 with turrets74 or spires75 of pyramidal or triangular76 form.” The elect answers: “I will duly attend to these instructions.”
After the usual answer, the instructor proceeds: “4. It is incumbent upon an elect to use, as medicine, the urine of the cow, whereon lime and the juices of lemon or other sour fruits have been poured. He may also avail himself, as medicines, of articles thrown out of bazaars77 and picked up in corners of streets. He may accept, for medicinal purposes, nutmegs and cloves78. The following[280] articles may also be used medicinally—butter, cream, and honey.”
Now the assistant instructs the new religious on the four capital offences he must carefully avoid, under penalty of forfeiting79 the dignity he has just attained to, and solemnly warns him against committing one of them. Those sins are fornication, theft, murder, and spiritual pride. The committing of one of these sins by religious after their ordination, in the days of Gaudama, induced him to declare those excluded de facto from the society who had been guilty of such offences; and he enjoined that the assistant should immediately after the ceremony solemnly admonish the newly ordained Patzin carefully to shun80 such odious offences.
The assistant, without delay, proceeds as follows: “O elect, being now admitted into our society, it shall be no longer lawful81 for you to indulge in carnal pleasures, whether with yourself or animals. He who is guilty of such sin can no longer be numbered among the perfect. Sooner shall the severed82 head be joined again to the neck, and life be restored to the breathless body, than a Patzin who has committed fornication recover his lost sanctity. Beware, therefore, lest you pollute yourself with such a crime.
“Again, it is unlawful and forbidden to an elect to take things that belong to another, or even to covet83 them, although their value should not exceed about six annas (one-fourth of a tical). Whoever sins even to that small amount is hereby deprived of his sacred character, and can no more be restored to his pristine84 state than the branch cut from the tree can retain its luxuriant foliage85 and shoot forth86 buds. Beware of theft during the whole of your mortal journey.
“Again, an elect can never knowingly deprive any living being of life, or wish the death of any one, how troublesome soever he may prove. Sooner shall the cleft87 rock reunite so as to make a whole, than he who kills any[281] being be readmitted into our society. Cautiously avoid so heinous88 a crime.
“Again, no member of our brotherhood can ever arrogate89 to himself extraordinary gifts or supernatural perfections, or, through vainglory, give himself out as a holy man; such, for instance, as to withdraw into solitary90 places, and, on pretence91 of enjoying ecstasies92 like the Ariahs, afterwards presume to teach others the way to uncommon93 spiritual attainments94. Sooner may the lofty palm-tree that has been cut down become green again, than an elect guilty of such pride be restored to his holy station. Take care for yourself that you do not give way to such an excess.” The elect replies as before: “As I am instructed, so I will perform.” Here ends the ceremony. The elect joins the body of Rahans, and withdraws in their company to his own kiaong.
It has already been mentioned that this ceremony or ordination does not impart any spiritual character inherent in the person of the elect; but it is a mere7 formality he has to go through, to enter into the family of the perfect. The admitted member is not linked indissolubly to his new state; he is at liberty to leave it when it pleases him, and re-enter secular95 life. He may, moreover, if inclined, apply for re-admission into the order, but he must go through the same ceremonies that were observed on his first ordination. It is not very common to meet among the Burmese Rahans men who from their youth have persevered96 to an old age in their vocation97. Those form the rare exceptions. They are very much respected, and held in high consideration during their lifetime, and the greatest honours are lavished98 upon their mortal remains99 after their demise100. They are often designated by the honourable101 denomination102 of “pure from their infancy103.”
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1
ordination
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| n.授任圣职 | |
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accurately
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| adv.准确地，精确地 | |
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promotion
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| n.提升，晋级；促销，宣传 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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8
initiates
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| v.开始( initiate的第三人称单数 )；传授；发起；接纳新成员 | |
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incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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12
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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Buddhists
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| n.佛教徒( Buddhist的名词复数 ) | |
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gilt
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| adj.镀金的；n.金边证券 | |
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bespeak
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| v.预定；预先请求 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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prescriptions
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| 药( prescription的名词复数 )； 处方； 开处方； 计划 | |
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promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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Buddha
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| n.佛；佛像；佛陀 | |
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Founder
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| n.创始者，缔造者 | |
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veneration
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| n.尊敬，崇拜 | |
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previously
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| adv.以前，先前（地） | |
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monk
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| n.和尚，僧侣，修道士 | |
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monkish
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| adj.僧侣的，修道士的，禁欲的 | |
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truncated
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| adj.切去顶端的，缩短了的，被删节的v.截面的( truncate的过去式和过去分词 )；截头的；缩短了的；截去顶端或末端 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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serpentine
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| adj.蜿蜒的，弯曲的 | |
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elucidate
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| v.阐明，说明 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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obligatory
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| adj.强制性的，义务的，必须的 | |
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omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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annuls
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| v.宣告无效( annul的第三人称单数 )；取消；使消失；抹去 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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entail
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| vt.使承担，使成为必要，需要 | |
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entails
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| 使…成为必要( entail的第三人称单数 )； 需要； 限定继承； 使必需 | |
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enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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interrogated
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| v.询问( interrogate的过去式和过去分词 )；审问；（在计算机或其他机器上）查询 | |
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interrogate
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| vt.讯问，审问，盘问 | |
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41
congregated
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| （使）集合，聚集( congregate的过去式和过去分词 ) | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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solicits
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| 恳请 | |
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admonish
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| v.训戒；警告；劝告 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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affected
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| adj.不自然的，假装的 | |
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odious
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| adj.可憎的，讨厌的 | |
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asthma
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| n.气喘病，哮喘病 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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52
disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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attained
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| （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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metaphorically
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| adv. 用比喻地 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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58
squats
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| n.蹲坐，蹲姿( squat的名词复数 )；被擅自占用的建筑物v.像动物一样蹲下( squat的第三人称单数 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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layman
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| n.俗人，门外汉，凡人 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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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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enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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exertion
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| n.尽力，努力 | |
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humility
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| n.谦逊，谦恭 | |
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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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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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instructor
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| n.指导者，教员，教练 | |
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proficiency
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| n.精通，熟练，精练 | |
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zeal
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| n.热心，热情，热忱 | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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adorned
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| [计]被修饰的 | |
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turrets
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| （六角）转台( turret的名词复数 )； （战舰和坦克等上的）转动炮塔； （摄影机等上的）镜头转台； （旧时攻城用的）塔车 | |
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spires
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| n.（教堂的） 塔尖，尖顶( spire的名词复数 ) | |
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triangular
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| adj.三角（形）的，三者间的 | |
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bazaars
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| （东方国家的）市场( bazaar的名词复数 )； 义卖； 义卖市场； （出售花哨商品等的）小商品市场 | |
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cloves
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| n.丁香（热带树木的干花，形似小钉子，用作调味品，尤用作甜食的香料）( clove的名词复数 )；蒜瓣(a garlic ~|a ~of garlic) | |
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forfeiting
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的现在分词 ) | |
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shun
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| vt.避开，回避，避免 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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foliage
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| n.叶子，树叶，簇叶 | |
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forth
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| adv.向前；向外，往外 | |
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cleft
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| n.裂缝；adj.裂开的 | |
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heinous
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| adj.可憎的，十恶不赦的 | |
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arrogate
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| v.冒称具有...权利，霸占 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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persevered
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| v.坚忍，坚持( persevere的过去式和过去分词 ) | |
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vocation
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| n.职业，行业 | |
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lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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demise
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| n.死亡；v.让渡，遗赠，转让 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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