OF
A FEW SMALL DZATS, AND OF TWO PRINCIPAL ONES, CALLED
NEMI AND DZANECKA.
The writer has thought that it would not be without interest to the reader to make a few remarks respecting the five hundred and ten Dzats so famous amongst the Burmese, and to give as a specimen1 of those compositions the abbreviated2 translation of some of those fabulous3 accounts. We will begin with a few of the small Dzats, and end with the compendious4 summaries of two of the great ones, known under the names of Nemi and Dzanecka. The Buddhists5 of these parts maintain that all the Dzats contain a short and concise6 narrative7 of some of the circumstances attending certain existences of Gaudama, when he was born in the state of animal, man, prince, nobleman, poor, rich, Nat, &c. The narrator is no other than Gaudama himself, who is supposed to have condescended8 to make his disciples9 and the crowds of hearers acquainted with certain particulars relating to his person whilst he was passing through the slow process of metempsychosis and gradually gravitating towards the perfection he had at last reached. In fact, each of these pieces is prefaced with these words: When the most excellent[154] Buddha10 was in such a monastery11, surrounded with his disciples, he spoke12 as follows, &c.
It is not improbable that some of these stories may have been told by Gaudama for the two following purposes: First, to impress his hearers with a profound respect for his incomparable wisdom, which enabled him to penetrate13 into the deep recesses14 of the past, and to bring to light some events hitherto buried in its dark bosom15. The second and principal object he had in view was to give some important lessons to his disciples, to correct some of their defects, and stir up others to the practice of the highest deeds which he had himself performed during former existences. On his respect Gaudama followed the practice of all Eastern sages16, who had recourse to the use of parables17, similitudes, apologues, &c., in order to convey, under a gentle, amiable18, graceful19, and interesting form, the most important instructions, designed to enlighten the mind and correct the heart.
The collection or compilation20 comprises most of those fables21 that are to be met with amongst most of the Asiatic nations, whence they have found their way to Europe, first among the Greeks, and next the Western nations. The writer has been not a little surprised to find in that collection a number of fables the very same as those so inimitably narrated22 by the great French fabulist, the good La Fontaine. This is another confirmation23 to the old adage24, There is nothing new under the sun.
These stories have certainly an Indian origin; at least the Burmans have received them, as almost all the things that are connected with their religion, from that quarter. Under despotic governments, the plain and naked truth cannot show itself, or make its voice to be heard, without exposing its friends to the most imminent25 dangers on the part of those tyrants26 who practically maintain that their will must ever stand above truth and reason. Stories nicely told were the pleasing and innocent but necessary dress which that sacred goddess was obliged to wear in[155] order to make her presence supportable to the despots, and help her friends to find favour with those whose absolute and uncontrollable sway made everybody bow the head in their awful though detested27 presence.
The first five hundred stories have, it seems, no historical value whatever. They are most of them short and concise. But the last ten may very likely contain many facts or allusions28 to individuals and places that might afford a clue to some parts of the history and geography of India in days of a remote antiquity29. A complete translation of the ten Dzats might not be without interest, provided such a work be accompanied with copious30 notes, made by a competent person, well acquainted with the ancient history of India.
All the stories end with a most important disclosure made by Gaudama himself. The personage that has played the most important and praiseworthy r?le is, as a matter of course, our Buddha himself. Those who befriended him, assisted him, and rendered him any services, are those who subsequently became his favourite and most distinguished31 disciples and hearers; whilst those who acted in any reprehensible32 manner, who opposed him and did him harm, afterwards became the individuals who were in his days heretics or holders33 of false doctrines34, and in particular his arch enemy, the notoriously wicked Dewadat.
The compilation of all these stories is prefaced as follows:—In the country of Amarawadi lived a pounha named Thoumeda. After the death of his father he became the owner of a considerable estate. Having enjoyed it during many years, he began to reflect on the many and various accidents attending human life, and came to the resolution of leaving the world. He therefore distributed in alms all his riches, and withdrew into solitude35, to lead an ascetic36 life. He soon reached a high degree of perfection. At that time Deipinkara, one in the series of the twenty-eight Buddhas37, came to that country, attended by 400,000 Rahans, to beg his food. Our Rathee[156] Thoumeda, having nothing to offer to the great Buddha and the assembly, came, threw himself at his feet, and delivered himself up soul and body to his service. In another compilation it is stated that Thoumeda had volunteered his services to level a portion of a road that Deipinkara was to follow. The work was finished, with the exception of a small gap that was not yet filled, when the Buddha made his appearance. The hermit38, without a moment’s hesitation39, flung himself on the ground, and bridged the place with his own body.
It was at the sight of such a perfect abnegation of self that Buddha gave to Thoumeda the assurance that one day he would become a Buddha. On that occasion great wonders took place.
From that time he began to practise with a fervent40 earnestness the great virtues41 and perfections prescribed by the law. The whole period of time that elapsed from the time Gaudama was the pounha Thoumeda to the time he became Prince Wethandara—that is to say, reached that existence which immediately preceded the last one, when he became Buddha—is of four thingies and one hundred thousand worlds or revolutions of nature. A detailed42 account of the most meritorious43 and interesting actions performed by him during several existences that illustrated44 that almost incalculable period is to be found in the great dzedi of Ceylon.
The accounts must be short and concise, otherwise the dzedi above referred to, how large soever we may suppose it to have been, could never have held them.
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1 specimen | |
n.样本,标本 | |
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2 abbreviated | |
adj. 简短的,省略的 动词abbreviate的过去式和过去分词 | |
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3 fabulous | |
adj.极好的;极为巨大的;寓言中的,传说中的 | |
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4 compendious | |
adj.简要的,精简的 | |
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5 Buddhists | |
n.佛教徒( Buddhist的名词复数 ) | |
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6 concise | |
adj.简洁的,简明的 | |
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7 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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8 condescended | |
屈尊,俯就( condescend的过去式和过去分词 ); 故意表示和蔼可亲 | |
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9 disciples | |
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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10 Buddha | |
n.佛;佛像;佛陀 | |
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11 monastery | |
n.修道院,僧院,寺院 | |
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12 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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13 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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14 recesses | |
n.壁凹( recess的名词复数 );(工作或业务活动的)中止或暂停期间;学校的课间休息;某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 );将(墙)做成凹形,在(墙)上做壁龛;休息,休会,休庭 | |
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15 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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16 sages | |
n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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17 parables | |
n.(圣经中的)寓言故事( parable的名词复数 ) | |
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18 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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19 graceful | |
adj.优美的,优雅的;得体的 | |
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20 compilation | |
n.编译,编辑 | |
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21 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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22 narrated | |
v.故事( narrate的过去式和过去分词 ) | |
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23 confirmation | |
n.证实,确认,批准 | |
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24 adage | |
n.格言,古训 | |
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25 imminent | |
adj.即将发生的,临近的,逼近的 | |
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26 tyrants | |
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物 | |
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27 detested | |
v.憎恶,嫌恶,痛恨( detest的过去式和过去分词 ) | |
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28 allusions | |
暗指,间接提到( allusion的名词复数 ) | |
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29 antiquity | |
n.古老;高龄;古物,古迹 | |
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30 copious | |
adj.丰富的,大量的 | |
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31 distinguished | |
adj.卓越的,杰出的,著名的 | |
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32 reprehensible | |
adj.该受责备的 | |
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33 holders | |
支持物( holder的名词复数 ); 持有者; (支票等)持有人; 支托(或握持)…之物 | |
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34 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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35 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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36 ascetic | |
adj.禁欲的;严肃的 | |
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37 Buddhas | |
n.佛,佛陀,佛像( Buddha的名词复数 ) | |
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38 hermit | |
n.隐士,修道者;隐居 | |
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39 hesitation | |
n.犹豫,踌躇 | |
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40 fervent | |
adj.热的,热烈的,热情的 | |
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41 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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42 detailed | |
adj.详细的,详尽的,极注意细节的,完全的 | |
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43 meritorious | |
adj.值得赞赏的 | |
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44 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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