The obligations inherent in the dignity of Patzin, and the multifarious duties prescribed to the Buddhist1 monks2, are contained in a book called Patimauk, which is, properly speaking, the manual of the order, and the Vade Mecum of every Talapoin, who is obliged to study it with great care and attention. It is even ordered that on festival days a certain number of recluses4 shall meet in a particular place called Thein, to listen to the reading of that book, or at least a part of it; that every brother should have always present to his mind the rules and regulations of his profession, and be prompted to a strict observance of all the points they enforce. This injunction is a very proper one, since it is a fact confirmed by the experience of ages that relaxation6 and dissipation find their way in all communities at the very moment the rules are partially7 lost sight of. So attentive8 to this duty are some Phongyies that they can repeat by heart all the contents of the Patimauk. We have read the book with a good deal of attention. Many wise and well-digested rules are to be met with here and there, but they are merged9 in a heap of minute, not to say ridiculous and childish, details, not worth repeating. In order, however, to give a correct and distinct outline of the mode of life, manners, habits, and occupations of the Talapoins, we will extract from it all that has appeared to be interesting and calculated to attain10 the above purpose, leaving aside the incongruous mass of useless rubbish.
Every member of the order, on his entering the profession, must renounce11 his own will and bend his neck under the yoke12 of the rule. So anxious indeed has been the framer of its statutes13 to leave no room or field open to the[283] independent exertions14 of the mind, that every action of the day, the manner of performing it, the time it ought to last, the circumstances that must attend it, have all been minutely regulated. From the moment a Rahan rises in the morning to the moment he is to go to enjoy his natural rest in the evening, his only duty is to obey and follow the ever-subsisting will and commands of the founder15 of the society. He advances in perfection proportionately to his fervent16 compliance17 with the injunctions of, and to his conscientiously18 avoiding all that has been forbidden by, the sagacious legislator. The trespassing19 of one article of the rule constitutes a sin. The various sins a Rahan is liable to commit are comprised under seven principal heads. 1st, the Paradzekas; 2d, the Thinga-de-ceits; 3d, the Patzei; 4th, the Toolladzi; 5th, the Duka; 6th, the Dupaci; and 7th, the Pati-de-kani. These seven kinds of sins are subdivided20 and multiplied to the number of 227, which constitute the total amount of sins either of commission or omission21 that a Phongyie may commit during the time that he remains22 a member of the holy society. The Paradzikas are four in number: fornication, theft, killing23, and vainglory in attributing to one’s self high attainments24 in perfection. A recluse5, on the day of his admission, is, as before related, warned never to commit these four sins, under the penalty of being excluded from the society. They are irremissible in their nature. The meaning of this is, He who has had the misfortune of yielding to temptation, and committing one of these four offences, is no longer to be considered as a member of the Thanga, or of the assembly of the perfect. He is de facto excluded from the society. He may exteriorly26 continue to be a member of the Thanga, but inwardly he really no longer belongs to it. All other offences are subjected to the law of confession28, and can be expiated29 by virtue30 of the penances31 imposed upon the delinquent33 after he has made a public avowal34 of his sins.
The reader will no doubt be startled by the unexpected[284] information that the practice of confession has been established among the Talapoins, and is up to this day observed, though very imperfectly, by every fervent religious. Some zealous36 Patzins will resort to the practice once, and sometimes twice a day. Here is what is prescribed on this subject in the Wini, or book of scriptures37, which contains all that relates to the Phongyies, the Patimauk being but a compendium38 of it: when a Rahan has been guilty of a violation39 of his rule, he ought immediately to go to his superior, and, kneeling before him, confess his sin to him. Sometimes he will do this in the Thein, the place where the brothers assemble occasionally to speak on religious subjects or listen to the reading of the Patimauk in the presence of the assembly. He must confess all his sins, such as they are, without attempting to conceal42 those of a more revolting nature, or lessening43 aggravating44 circumstances. A penance32 is then imposed, consisting of certain pious45 formulas to be repeated a certain number of times during the night. A promise must be made by the penitent46 to refrain in future from such trespasses47. This extraordinary practice is observed now, one would say, pro3 forma. The penitent approaches his superior, kneels down before him, and having his hands raised to his forehead, says: “Venerable superior, I do confess here all the sins that I may be guilty of, and beg pardon for the same.” He enters upon no detailed48 enumeration49 of his trespasses, nor does he specify50 anything respecting their nature and the circumstances attending them. The superior remains satisfied with telling him: “Well, take care lest you break the regulations of your profession; and henceforward endeavour to observe them with fidelity51.” He dismisses him without inflicting52 any penance on him. Thus an institution, so well calculated to put a restraint and a check upon human passions, so well fitted to prevent man from occasionally breaking commands given to him, or at least from slipping into the dangerous habit of doing it, is now, by the want of fervour[285] and energy in the hands of that body, reduced to be no more than an useless and ridiculous ceremony, a mere53 shadow of what is actually prescribed by the Wini.
The punishments inflicted54 for the repeated transgressions55 of one or several points of the rule are, generally speaking, of a light nature, and seldom or never corporeal57, as flagellations, &c. The superior sometimes orders a delinquent to walk through the courtyard during the heat of the day for a certain time, to carry to a distance a certain number of baskets-ful of sand, or a jug58 of water. Meekness59, being a virtue most becoming a recluse, forbids the resort to penances of a more severe nature.
Humility60, poverty, self-denial, and chastity are to him who has received the order of Patzin cardinal61 and most essential virtues62, which he ought to practise on all occasions. He must, in all his exterior27 deportment, give unequivocal marks of his being always influenced by the spirit they inspire. The framer of the rules and regulations of the order seems to have had no other object in view than that of leading his brethren by various ways and means to the practice of these virtues, and inculcating on their minds the necessity of attending to the observances prescribed for this purpose. It is from this point we must view the statutes of the fraternity in order to understand them well and rightly, and appreciate them according to their worth and merit. We would indeed form a very erroneous opinion of institutions of past ages if we were to examine them, to praise or blame them, without a due regard being paid to the spirit that guided the legislator, and to the object he aimed at when he laid them down. Our own ideas, customs, manners, and education will often dispose us to disapprove63 at first of institutions made in former ages, amongst nations differing from us in all respects, under the pretext64 that they are not such as we would have them to be now, making unawares our own prejudices the standard whereby to measure the merit or demerit of all that has been established[286] previously65 to our own times. The institutions of the middle ages, a celebrated66 modern historian has said, are intelligible67 to him that has entered into the spirit of those days, and who thinks, feels, and believes as did the people of those bygone centuries. This observation holds good to a certain extent, and, mutatis mutandis, in respect to Buddhistic68 institutions. The whole religious system must be understood, the object which the founder of the order had in view ought to be distinctly remarked and always borne in mind, ere we presume to pronounce upon the fitness or unfitness of the means he has employed for obtaining it.
For humility’s sake every Talapoin is bound to shave every part of his body. In complying with this regulation he must consider that the hairs that are shaved off are useless things, serving merely for the purposes of vanity, and he ought to be as unconcerned about them as a great mountain which has been cleared of the trees on its summit. Influenced by the same spirit, the religious must always walk barefooted, except in case of his labouring under some infirmity, or for some other good reason; he is then allowed to use a certain kind of plain and unornamented slipper69, the shape, colour, and dimensions of which are carefully prescribed by the rule. When the Rahans travel from one place to another, they are allowed to carry with them the broad fan, made of palm-leaves, and a common paper umbrella to protect their bare head from the inclemency70 of the weather, or screen it from the heat of the sun. Their dress, consisting, as above mentioned, of three parts, is as plain as possible. According to the Patimauk, each separate part must be made of rags picked up here and there, and sewed together by themselves. This regulation, though disregarded by many, is to a certain extent observed by the greater number, but in a manner rather contrary to the spirit, if not to the letter, of the rule. On their receiving from benefactors71 a piece of silk or cotton, they cut it into several small square parts,[287] which they afterwards contrive72 to have stitched in the best way they can, so as to make their vestments according to the prescription73 of the statutes. The vestment ought to be of one colour, yellow in those countries in which Mahometanism does not prevail. The yellow colour is a mark of mourning, as the black is amongst most of the nations of Europe.
Seven articles are considered as essential to every member of the holy family, viz., the kowot, thin-bain, dugout (the three pieces constituting his vestment), a girdle, a patta, a small hatchet74, a needle, and a small apparatus75 for straining the water he drinks. The entire number of articles he is permitted to use and possess amounts to sixty. They are all plain, common, almost valueless, offering no incentive76 to cupidity77 and leaving him who is only possessed78 of them in the humble79 state of strict poverty.
The possession of temporal goods is strictly80 forbidden to the Rahans, as calculated to hinder them from meditating81 upon the law and attending to the various duties of the profession. Nothing indeed opposes a stronger barrier to the attainment25 of the perfect abnegation of self and a thorough contempt for material things, than the possession of worldly property. Hence a true Rahan has no object which he can, properly speaking, call his own. The kiaong wherein he lives has been built by benefactors, and is supplied by them with all that is necessary or useful to him. Food and raiment are procured82 for him without his having to feel concerned about them. The pious liberality of his supporters assiduously provides for his wants. But it is expected that he shall never concern himself with worldly business or transactions, of whatever nature they may be. He can neither labour, plant, traffic, nor do anything with the intent of deriving83 profit therefrom. Agreeably to the maxim84, “Sufficient to the day is the evil thereof,” the Rahan cannot make any stores for the time to come. He must trust in the never-failing[288] generosity85 and ever-watchful attention of his supporters for his daily wants. Now, let it be said to the praise of the Buddhists86, that he is seldom disappointed in the reliance he places on them.
That he may be more effectually debarred from a too easy and frequent use of the things of first necessity, a Talapoin is bound to go through a tedious ceremony, called Akat, or presentation, before he can lawfully88 touch anything. When he has occasion for food, drink, or anything else, he turns to his disciples90 and tells them to do what is lawful87. Whereupon one of them, or several, as circumstances may require, rises from his place, and, taking the thing or things he wants with both hands, approaches him respectfully, and presents to him the articles, saying, This is lawful. Then the Rahan takes the things into his own hands, and uses them or lays them by, as may suit his convenience. When a thing is presented, the disciple89 must be at a distance of some cubits, otherwise the recluse is guilty of a sin; and if what he receives is food, he commits as many sins as he eats mouthfuls. Gold and silver being the two greatest feeders of covetousness91, the rule forbids the Phongyies to touch them, and a fortiori to have them. But on this point, however, human covetousness has broken through the strong barriers the framer of the statutes has wisely devised for effectually protecting recluses from its dangerous allurement92. Gold and silver are not indeed touched by the pious devotees, but the precious and dazzling metals are conventionally handed to the disciples, who put them into the box of the superior, who, whilst bowing obsequiously93 to the letter of the rule, disregards its spirit. Sometimes an innocent ruse94 is resorted to by a greedy religious for silencing the remorse95 of his conscience; he covers his hands with a handkerchief, and without scruple96 receives the sum that is offered to him. It would be unfair to pass a general and sweeping97 sentence of condemnation98 for covetousness upon all the members of the fraternity. There are some whose hands[289] have not been polluted by the handling of money, and whose hearts have always been, we may say, strangers to the cravings of the auri sacra fames; but it cannot be denied that many among them are insatiable in their lust100 for riches, and not unfrequently ask for them.
No Rahan can ever ask for anything; he is allowed to receive what is spontaneously offered to him. In this point too the spirit of the rule is frequently done away with. The recluse will not ask an object he covets101 (I beg his pardon for making use of such a term) in direct words; but by some indirect means or circuitous103 ways he will give significantly to understand that the possession of such an object is much needed by him, and that the offering of it would be a source of great merits to the donor104. In this manner he moves the heart of his visitor, and soon kindles105 in his breast a desire to present the thing, almost as eager as his own is to receive it.
Celibacy106 is strictly enjoined107 on every professed108 member of the society. On the day of his reception he is solemnly warned by the instructor109 never to do anything contrary to that most essential virtue. The founder of the order and the framer of its statutes has entered, on this subject, into the most minute details, and prescribed a multitude of regulations tending to fortify110 the Rahans in the accomplishment111 of the solemn vow35 they have made, and to remove from them all occasions of sin, even the most distant. We must give him credit for an uncommon112 acquaintance with the weakness of human nature, as well as with the violence of the fiercest passion of the heart, since he has laboured so much to strengthen and uphold the former, and bridle113 the latter by every means his anxious mind could devise. He was deeply read in the secrets of the human heart, and knew well that the surest tactics for carrying on successfully the warfare114 between the spirit and the flesh consist in rather avoiding carefully the encounter of the enemy, and skilfully115 man?uvring at a distance from him, than in boldly encountering him in[290] the open field. Hence the repeated injunctions to shun116 all the occasions of sin.
The Phongyies are forbidden to stay under the same roof, or to travel in the same carriage and boat, with women; they cannot receive anything from their hands. To such a height are precautions carried that the religious are not permitted to touch the clothes of a woman, or caress117 a female child, however young, or even handle a female animal.[59]
When visited in their dwellings119 by women, who resort thither120 for the purpose of making offerings, or listening to the recital121 of a few passages of the sacred books, they must remain at a great distance from them, and be surrounded by some of their disciples. The Phongyies are to look upon the old ones as mothers and upon the young as sisters. The conversation must be as short as decency122 allows, and no useless or light expressions be ever uttered. On the festival days, when crowds of people, men and women, go to the kiaongs to hear the tara, or some parts of the law repeated, the Rahans, arrayed in front of the congregation, keep their fans before their faces all the while, lest their eyes should meet with dangerous and tempting41 objects. Much greater precautions are still required in their intercourse123 with the Rahanesses, a sort of female recluses, whose institute is greatly on its decline in almost all parts of Burmah. For better securing the observance of continence, a Phongyie never walks out of his monastery124, or enters a private dwelling118, without being attended by a few disciples. Popular opinion is inflexible125 and inexorable on the point of celibacy, which is considered essential to every one that has a pretension126 to be called a Rahan. The people can never be brought to look upon[291] any person as a priest or minister of religion unless he live in that state. Any infringement127 of this most essential regulation on the part of a Rahan is visited with an immediate40 punishment. The people of the place assemble at the kiaong of the offender128, sometimes driving him out with stones. He is stripped of his clothes; and often public punishment, even that of death, is inflicted upon him by order of government. The poor wretch129 is looked upon as an outcast, and the woman whom he has seduced130 shares in his shame, confusion, and disgrace. Such an extraordinary opinion, so deeply rooted in the mind of a people rather noted131 for the licentiousness132 of their manners, certainly deserves the attention of every diligent133 observer of human nature. Whence has originated among corrupted134 and half-civilised men such a high respect and profound esteem135 for so exalted136 a virtue? Why is its rigorous practice deemed essential to those who professedly tend to an uncommon degree of perfection? Owing partly to the weight of public opinion, and partly to some other reasons, the law of celibacy, externally at least, is observed with a great scrupulosity137, and a breach138 of it is a rare occurrence. As the rule, in this respect, binds139 the Phongyie only as long as he remains in the profession, he who feels his moral strength unable to cope successfully with the sting of passion prefers leaving the fraternity and returning to a secular140 life, when he can safely put an end, by a lawful alliance, to the internal strife141, rather than expose himself to a transgression56 which is to entail142 upon him consequences so disgraceful.
The sagacious legislator of the Buddhistic religious order, pre-occupied with the idea of elevating the spiritual principle above the material one, and securing to reason a thorough control over bodily appetites, has prescribed temperance as a fundamental virtue essential to every Rahan. In common with all their fellow-religionists, the Rahans are commanded to abstain143 from the use of spirituous liquors and of intoxicating144 substances. Such a prohibition[292] is the wisest step that Gaudama could have adopted to preserve his followers145 from the shameful146 vice147 of drunkenness. All uncivilised people make use of spirits for the sole purpose of creating in them the effects of intoxication148. Were it not for such an excellent regulation, the members of the Thanga would soon become, by their excesses, the laughing-stock of the laity149. The time allotted150 for taking their meals extends from daybreak to the moment the sun has reached the middle of its course; but as soon as the luminous151 globe has passed the meridian152, the use of food is strictly interdicted153. A stomach, more or less loaded with nutritive substances taken in the evening, weighs down the body, enervates154 the energies of the soul, clouds the intellect, and renders a man rather unfit to devote himself to the high exercises of study, meditation155, and contemplation, which ought to be the principal occupations of a fervent Rahan. He is allowed to make two meals in the forenoon, but it is expected that he will eat no more than is required to support nature. He must always take his meals in company with the members of his community. To stifle156 the craving99 of gluttony and eradicate157 immoderate desires, he ought to repeat frequently within himself the following sentence: “I eat this rice, not to please my appetite, but to satisfy the wants of nature;” just as he says when he puts on the habit, “I dress myself, not for the sake of vanity, but to cover my nakedness.” Rice and vegetables are, according to the statutes, the staple158 food of the Phongyies; the use of fish and meat is tolerated, and now it has become a daily prevailing159 custom which has rendered the practice a lawful one. Strictly speaking, a Talapoin must remain satisfied with rice and various sorts of boiled vegetables which he has received in his patta during his morning perambulations through the streets of the place.
As it happened among the Romans that the law repressing convivial160 sumptuousness161 and luxury proved an ineffectual barrier against gluttony and other passions, so[293] amidst the Rahans the strict regulations prescribing a poor and unsavoury diet have been obliged to yield before the tendencies to satisfy the ever-increasing demands of appetite. Most of the Phongyies give to dogs, or to the boys who live in the monastery, the vulgar food they have begged in the streets, and feed on aliments of better quality supplied to them regularly by some persons in easy circumstances, who call themselves supporters of the kiaong and of its inmates162. The ordinary fare consists of rice and several small dishes for seasoning163 the rice, in which are some little pieces of flesh, dressed according to the culinary abilities of the cooks of the country, which are not certainly of the highest order. To this are added some of the fruits of the season accompanied by sweetmeats, which female devotees are wont164 everywhere so carefully to prepare and so fondly to offer to those who are the objects of their pious admiration165 and respect. The aliments supplied to the humble recluses are of the best description for the country they live in. One would say that they live on the fat of the land. The most delicate rice and the finest fruits invariably find their way to the monasteries166. But withal, the Phongyies are not to be charged with the sin of intemperance167 or gluttony.
The quantity of food they may take is also an object of regulation, as well as the very mode of taking, and even of swallowing it. Each mouthful must be of a moderate size; a second ought not to be carried to the mouth before the first has been completely disposed of by the masticatory168 process, and found its way down through the ?sophagus. The contrary would be considered gluttony, and an evident sign that the eater has something else in view besides appeasing169 the mere wants of nature. It is rather an amusing sight to gaze at the solemn indifference170 of a Talapoin taking his meal. One would be tempted171 to believe that he is reluctantly submitting to the dire102 necessity of ministering to the wants of a nature too low and material. The rule forbids Talapoins to eat human flesh,[294] or that of the monkey, snake, elephant, tiger, lion, and dog.[60] As a mitigation of the severity of the disciplinary regulation prohibiting the recluses from taking any food from twelve o’clock in the day until the next morning, the use of certain beverages172 is permitted during that time, such as cocoa-nut water, the juice of the sugar-cane, and other refreshing173 draughts174.
The rule being silent regarding the consumption of the betel-leaf and other ingredients constituting the delicious mouthful for masticatory purposes, the Talapoins avail themselves largely of the liberty left to them on this subject. The quantity of betel and other accompanying substances which they consume is truly enormous. These articles hold a pre-eminent place amongst the objects that are presented to the inmates of monasteries. The dark-red substance adhering to the teeth and occasionally accumulating at the corners of the mouth, the incessant175 motion of the lower jaw176, the stream of reddish spittle issuing frequently from the lips of the Talapoins, are unquestionable proofs of both their ardent177 fondness and copious178 consumption of that harmless narcotic179. Except[295] during the short moments allotted for taking meals, a Rahan’s mouth is always full of betel, and the masticating180 or chewing process is incessantly181 going on.
A great modesty182 must distinguish a member of the family of the perfect from a layman183; that virtue must shine forth184 in his countenance185, demeanour, gait, and conversation. Any sign on his face indicating the inward action of anger or any other passion is found unbecoming in a person whose composedness and serenity186 of soul ought never to be disturbed by any inordinate187 affection. He never speaks precipitately188 or loudly, lest it might be inferred that passion rather than reason influences him. Worldly or amusing topics of conversation are strictly interdicted, either with his brethren or laymen189. The rule requires him to walk through the streets with affected190 simplicity191, avoiding hurry as well as slowness, keeping his eye fixed192 on the ground in front, looking not further than ten or fifteen cubits.
Curiosity tends to expand the soul on surrounding objects; but a Rahan’s principal aim being to attend diligently193 to himself, to prefer the care of self before all other cares, and to concern himself very little about all that takes place without, he assiduously labours to keep his soul free from vain inquiry194, from eager desire of hearing news, and from an idle or unnecessary interference in things or matters strange to him. It seems that he has the wise saying always present to his mind, “Where art thou when thou art not present to thyself? And when thou hast run over all things, what profit will it be to thee if thou hast neglected thyself?” During his perambulations he never salutes195 or notices the persons he meets on his way; he is indifferent to the attentions and marks of the highest veneration196 paid to him by the people; he never returns thanks for offerings made to him, nor does he repay with a single regard the kindness proffered197 to him. Objects most calculated to awaken198 curiosity by their novelty and interest ought to find him cold, indifferent,[296] and unconcerned. His self-collection accompanies him everywhere, and disposes his soul to an uninterrupted meditation on some points of the law. It is a counsel of the Wini to observe particularly the four cleannesses, viz., great modesty in the streets and public places, the confession of all failings, the avoiding of all occasions of sins, and the keeping oneself free from the seven kinds of sin. Such a wise injunction can only be attended to and observed by keeping a vigilant199 watch over the senses, which are the very gates leading into the sanctuary200 of the soul. We could enter into fuller and more particular details regarding the regulations of the Talapoinic order, but they would prove little interesting, and only corroborate201 what has been previously stated, that every action of a brother, even the most common, such as the manner of sitting, rising up, sleeping, eating, &c., has become the object of the legislative202 attention of the founder of the order. Nothing seems to have escaped his clear foresight203, and he has admirably succeeded in leaving no room for the exercise of individual liberty. The rule is as a great moral being whose absolute commands must be always obeyed. Every individual is bound to lay aside his own self, and unconditionally204 follow the impulse of his guiding influence.
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1
Buddhist
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| adj./n.佛教的，佛教徒 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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recluses
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| n.隐居者，遁世者，隐士( recluse的名词复数 ) | |
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recluse
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| n.隐居者 | |
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relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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7
partially
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| adv.部分地，从某些方面讲 | |
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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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merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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attain
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| vt.达到，获得，完成 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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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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Founder
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| n.创始者，缔造者 | |
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fervent
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| adj.热的，热烈的，热情的 | |
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compliance
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| n.顺从；服从；附和；屈从 | |
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conscientiously
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| adv.凭良心地；认真地，负责尽职地；老老实实 | |
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trespassing
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| [法]非法入侵 | |
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subdivided
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| 再分，细分( subdivide的过去式和过去分词 ) | |
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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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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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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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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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exteriorly
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| adv.从外部，表面上 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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confession
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| n.自白，供认，承认 | |
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29
expiated
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| v.为（所犯罪过）接受惩罚，赎（罪）( expiate的过去式和过去分词 ) | |
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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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31
penances
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| n.（赎罪的）苦行，苦修( penance的名词复数 ) | |
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penance
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| n.（赎罪的）惩罪 | |
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33
delinquent
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| adj.犯法的，有过失的；n.违法者 | |
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34
avowal
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| n.公开宣称，坦白承认 | |
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35
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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36
zealous
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| adj.狂热的，热心的 | |
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37
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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38
compendium
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| n.简要，概略 | |
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39
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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40
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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41
tempting
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| a.诱人的, 吸引人的 | |
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42
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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43
lessening
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| 减轻，减少，变小 | |
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44
aggravating
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| adj.恼人的，讨厌的 | |
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45
pious
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| adj.虔诚的；道貌岸然的 | |
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46
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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47
trespasses
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| 罪过( trespass的名词复数 )； 非法进入 | |
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48
detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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49
enumeration
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| n.计数，列举；细目；详表；点查 | |
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50
specify
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| vt.指定，详细说明 | |
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51
fidelity
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| n.忠诚，忠实；精确 | |
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52
inflicting
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| 把…强加给，使承受，遭受( inflict的现在分词 ) | |
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53
mere
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| adj.纯粹的；仅仅，只不过 | |
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54
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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55
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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56
transgression
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| n.违背；犯规；罪过 | |
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57
corporeal
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| adj.肉体的，身体的；物质的 | |
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58
jug
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| n.(有柄，小口，可盛水等的)大壶，罐，盂 | |
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59
meekness
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| n.温顺，柔和 | |
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60
humility
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| n.谦逊，谦恭 | |
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61
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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62
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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63
disapprove
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| v.不赞成，不同意，不批准 | |
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64
pretext
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| n.借口，托词 | |
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65
previously
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| adv.以前，先前（地） | |
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66
celebrated
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| adj.有名的，声誉卓著的 | |
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67
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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68
Buddhistic
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| adj.佛陀的，佛教的 | |
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69
slipper
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| n.拖鞋 | |
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70
inclemency
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| n.险恶，严酷 | |
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71
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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72
contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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73
prescription
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| n.处方，开药；指示，规定 | |
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74
hatchet
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| n.短柄小斧；v.扼杀 | |
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75
apparatus
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| n.装置，器械；器具，设备 | |
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76
incentive
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| n.刺激；动力；鼓励；诱因；动机 | |
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77
cupidity
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| n.贪心，贪财 | |
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78
possessed
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| adj.疯狂的；拥有的，占有的 | |
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79
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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80
strictly
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| adv.严厉地，严格地；严密地 | |
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81
meditating
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| a.沉思的，冥想的 | |
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82
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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83
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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84
maxim
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| n.格言，箴言 | |
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85
generosity
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| n.大度，慷慨，慷慨的行为 | |
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86
Buddhists
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| n.佛教徒( Buddhist的名词复数 ) | |
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87
lawful
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| adj.法律许可的，守法的，合法的 | |
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88
lawfully
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| adv.守法地，合法地；合理地 | |
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89
disciple
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| n.信徒，门徒，追随者 | |
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90
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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91
covetousness
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92
allurement
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| n.诱惑物 | |
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93
obsequiously
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94
ruse
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| n.诡计，计策；诡计 | |
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95
remorse
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| n.痛恨，悔恨，自责 | |
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96
scruple
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| n./v.顾忌，迟疑 | |
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97
sweeping
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| adj.范围广大的，一扫无遗的 | |
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98
condemnation
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| n.谴责; 定罪 | |
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99
craving
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| n.渴望,热望 | |
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100
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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101
covets
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| v.贪求，觊觎( covet的第三人称单数 ) | |
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102
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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103
circuitous
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| adj.迂回的路的，迂曲的，绕行的 | |
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104
donor
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| n.捐献者；赠送人；(组织、器官等的)供体 | |
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105
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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106
celibacy
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| n.独身(主义) | |
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107
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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108
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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109
instructor
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| n.指导者，教员，教练 | |
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110
fortify
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| v.强化防御，为…设防；加强，强化 | |
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111
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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112
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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113
bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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114
warfare
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| n.战争(状态)；斗争；冲突 | |
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115
skilfully
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| adv. (美skillfully)熟练地 | |
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116
shun
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| vt.避开，回避，避免 | |
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117
caress
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| vt./n.爱抚，抚摸 | |
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118
dwelling
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| n.住宅，住所，寓所 | |
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119
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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120
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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121
recital
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| n.朗诵，独奏会，独唱会 | |
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122
decency
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| n.体面，得体，合宜，正派，庄重 | |
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123
intercourse
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| n.性交；交流，交往，交际 | |
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124
monastery
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| n.修道院，僧院，寺院 | |
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125
inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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126
pretension
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| n.要求；自命，自称；自负 | |
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127
infringement
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| n.违反；侵权 | |
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128
offender
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| n.冒犯者，违反者，犯罪者 | |
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129
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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130
seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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131
noted
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| adj.著名的，知名的 | |
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132
licentiousness
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| n.放肆，无法无天 | |
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133
diligent
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| adj.勤勉的，勤奋的 | |
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134
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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135
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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136
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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137
scrupulosity
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| n.顾虑 | |
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138
breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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139
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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140
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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141
strife
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| n.争吵，冲突，倾轧，竞争 | |
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142
entail
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| vt.使承担，使成为必要，需要 | |
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143
abstain
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| v.自制，戒绝，弃权，避免 | |
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144
intoxicating
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| a. 醉人的,使人兴奋的 | |
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145
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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146
shameful
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| adj.可耻的，不道德的 | |
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147
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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148
intoxication
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| n.wild excitement;drunkenness；poisoning | |
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149
laity
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| n.俗人；门外汉 | |
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150
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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151
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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152
meridian
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| adj.子午线的；全盛期的 | |
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153
interdicted
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| v.禁止（行动）( interdict的过去式和过去分词 )；禁用；限制 | |
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154
enervates
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| v.使衰弱，使失去活力( enervate的第三人称单数 ) | |
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155
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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156
stifle
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| vt.使窒息；闷死；扼杀；抑止，阻止 | |
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157
eradicate
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| v.根除，消灭，杜绝 | |
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158
staple
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| n.主要产物，常用品，主要要素，原料，订书钉，钩环；adj.主要的，重要的；vt.分类 | |
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159
prevailing
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| adj.盛行的；占优势的；主要的 | |
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160
convivial
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| adj.狂欢的，欢乐的 | |
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161
sumptuousness
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| 奢侈，豪华 | |
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162
inmates
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| n.囚犯( inmate的名词复数 ) | |
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163
seasoning
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| n.调味；调味料；增添趣味之物 | |
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164
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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165
admiration
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| n.钦佩，赞美，羡慕 | |
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166
monasteries
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| 修道院( monastery的名词复数 ) | |
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167
intemperance
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| n.放纵 | |
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masticatory
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| adj.咀嚼的，咀嚼用的n.咀嚼物，咀嚼剂 | |
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169
appeasing
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| 安抚，抚慰( appease的现在分词 )； 绥靖（满足另一国的要求以避免战争） | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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171
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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172
beverages
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| n.饮料( beverage的名词复数 ) | |
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173
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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174
draughts
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| n. <英>国际跳棋 | |
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175
incessant
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| adj.不停的，连续的 | |
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jaw
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| n.颚，颌，说教，流言蜚语；v.喋喋不休，教训 | |
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177
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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copious
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| adj.丰富的，大量的 | |
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179
narcotic
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| n.麻醉药，镇静剂；adj.麻醉的，催眠的 | |
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masticating
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| v.咀嚼( masticate的现在分词 )；粉碎，磨烂 | |
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181
incessantly
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| ad.不停地 | |
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182
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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183
layman
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| n.俗人，门外汉，凡人 | |
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184
forth
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| adv.向前；向外，往外 | |
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185
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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186
serenity
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| n.宁静，沉着，晴朗 | |
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187
inordinate
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| adj.无节制的；过度的 | |
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188
precipitately
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| adv.猛进地 | |
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189
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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affected
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| adj.不自然的，假装的 | |
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191
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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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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diligently
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| ad.industriously;carefully | |
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inquiry
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| n.打听，询问，调查，查问 | |
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195
salutes
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| n.致敬，欢迎，敬礼( salute的名词复数 )v.欢迎，致敬( salute的第三人称单数 )；赞扬，赞颂 | |
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196
veneration
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| n.尊敬，崇拜 | |
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197
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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199
vigilant
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| adj.警觉的，警戒的，警惕的 | |
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200
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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201
corroborate
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| v.支持，证实，确定 | |
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202
legislative
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| n.立法机构，立法权；adj.立法的，有立法权的 | |
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203
foresight
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| n.先见之明，深谋远虑 | |
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204
unconditionally
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| adv.无条件地 | |
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