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Suvarṇavarṇāvadāna

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Suvarṇavarṇāvadāna
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse Option§ 1-10
Click to Expand/Collapse Option§ 11-20
Click to Expand/Collapse Option§ 21-30
Click to Expand/Collapse Option§ 31-40
Click to Expand/Collapse Option§ 41-50
Click to Expand/Collapse Option§ 51-60
Click to Expand/Collapse Option§ 61-70
Click to Expand/Collapse Option§ 71-80
Click to Expand/Collapse Option§ 81-90
Click to Expand/Collapse Option§ 91-100
Click to Expand/Collapse Option§ 101-110
Click to Expand/Collapse Option§ 111-120
Click to Expand/Collapse Option§ 121-126
Click to Expand/Collapse OptionColophon
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[121] kim manyase mahārājānyaḥ sa tena kālena tena samayena dhārmakathi(3)ko bhikṣur abhūd iti |  na khalv evaṃ draṣṭavyam api tv eṣa eva suvarṇavarṇaḥ tena kālena (4) tena samayena tasya bhikṣor antike citta pradūṣya kharaṃ vākkarma niścāritaṃ  tasya (5) karmaṇo vipākena pañcajanmaśatāni narakeṣu pattvā manuṣyeṣu cotpannaḥ pañca(1)jātiśatāni adūṣy anapakārī śūlam āropito  yāvad etarhy api tenaiva karma(2)vaśeṇādūṣy anapakārī śūlam ārāpito  yady anena tat karma kṛtvā (3) nātyayam atyayato deśitaṃ syāt tad eṣa pañcajanmaśatāny ekaikasmiṃ ma(4)hāniraye pakvaḥ syāt |  pañcajanmaśatāni preteṣu pañcajanmaśatāni (5) tiryakṣūpapannaḥ syāt |  yad anena bhagavataś candrasya samyaksambuddhasya śāsane bra(1)hmacaryañ caritaṃ tasya karmaṇo vipākenaitarhy anena bhagavacchāsane pravrajyā sarvakleśa(2)prahāṇād arhatvaṃ sākṣātkṛtam iti ||  tasmāt tarhi mahārāja ātmano duḥ(3)kham anvicchatā na pareṣām antike cittapradūṣaṇaṃ kartavyaṃ ||  ayaśobhītena ca na(4) pareṣām ayaśo ’nupradeśyaṃ |  ātmanaḥ sukham anvicchatā pareṣām api sukhopa(5)saṃhāraḥ kartavya ity  athāsmin dharmaparyāye bhāṣyamāṇe ’nekaiḥ prāṇiśatasaha(1)srair mahāṃ viśeṣo ’dhigataḥ |  kaiścit śrotāpattiphalaṃ kaiścit sakṛdāgāmiphalaṃ (2) kaiścid anāgāmiphalaṃ kaiścit pravrajyā sarvakleśaprahāṇād arhattvaṃ sākṣāt(3)kṛtaṃ |  kaiścid anuttarāyāṃ samyaksambodhau cittāny utpāditāni | kaiścit śrā(4)vakabodhau |  kaiścic caraṇagamanaśikṣāpadāni gṛhītāni |  yadbhūyasā sā (5) parṣad buddhanimnā dharmapravaṇā saṃghaprāgbhārā vyasthāpitā || 
rgyal po chen po ji sñam du sems || de’i tshe de’i dus na dge sloṅ chos ston pa de gźan źig yin pa sñam du sems na  de ltar mi blta ste | gźan du na dge sloṅ gser mdog (225b1) ’di ñid yin te | de’i tshe de’i dus na dge sloṅ de la sems ’khrugs śiṅ ṅag gi las rtsub pa smras pas  las de’i rnam par smin pas skye ba lṅa brgya’i bar du sems can dmyal ba ñams su myoṅ nas | mir skyes nas kyaṅ skye ba lṅa brgya’i bar du ñes pa med ciṅ gnod pa mi byed bźin du gsal śiṅ la (2) bskyon te |  da ltar yaṅ las de ñid kyi dbaṅ gis yaṅ gnod pa mi byed par gsal śiṅ la bskyon pa yin no ||  gal te ’di las de mi rigs pa yin par phan tshun bśags pa ma byas na ni sems can dmyal ba re rer yaṅ skye ba lṅa brgya lṅa brgya myoṅ bar ’gyur źiṅ |  skye ba lṅa brgyar ni yi dags rnams (3) su | skye ba lṅa brgyar ni dud ’gro rnams su skye bar ’gyur ro ||  gaṅ yaṅ ’dis bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla ba’i bstan pa la rab tu byuṅ ste | tshaṅs par spyod pa spyad pas las de’i rnam par smin pas da ltar yaṅ ’di bcom ldan ’das kyi bstan pa la rab tu byuṅ ste | ñon moṅs (4) pa thams cad spaṅs nas dgra bcom pa’i ’bras bu ñid mṅon sum du byas pa yin no ||  rgyal po chen po de bsan bdag sdug bsṅal bar mi ’dod pas gźan dag la tha na sems kyis smad pa tsam yaṅ mi bya’o ||  grags pa med pas ’jigs pas gźan dag la grags pa ma yin pa bsgrags par mi (5) bya’o ||  bdag ñid bde bar ’dod pas gźan rnams kyi bde ba dbrog par mi bya’o ||  de nas chos kyi rnam graṅs ’di bstan pa na srog chags brgya stoṅ du ma dpag tu med pas khyad par rtogs par gyur te |  la la ni rgyun du źugs pa’i ’bras bu daṅ | la la ni lan cig phyir ’od pa’i ’bras (6) bu’o || la la ni rab tu byuṅ bas ñon moṅs pa thams cad spaṅs te dgra bcom pa ñid mṅon sum du byas so ||  la la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || la la ni ñan thos kyi byaṅ chub po |  la la ni skyabs su soṅ źiṅ bslab pa’i gźi rab tu bzuṅ bar gyur (7) to ||  yaṅ ’khor phal mo che saṅs rgyas la gźol pa daṅ | chos la bab pa daṅ | dge ’dun la bab pa la bźag par gyur to || 
[121] "What do you think, O great king, was he another who at that period of time was the monk, the preacher of the Law?  You should not think so; but, indeed, he was this monk Suvarṇavarṇa who at that time having become angered committed this act of harsh speech.  As the fruit of that action he was reborn in hells during five hundred former births and being reborn among men during five hundred births was placed upon a stake though guiltless and innocent.  Even in this life, on account of that same act, he was placed upon the stake though guiltless and innocent.  Having committed that act, had he not acknowledged his transgression, he would be reborn in each one of the great hells during five hundred rebirths.  He would also be reborn among departed spirits and among animals during five hundred rebirths.  Because he practised the holy life in the teaching of the Fortunate One, Candra, he has now obtained ordainment in the teaching of the Fortunate One and has attained Arhatship by getting rid of all the depravities.  Therefore, O great king, if you do not desire suffering for yourself, you should not foul your mind against others.  Frightened of disrepute you should not yourself malign others.  Desiring your own happiness, you should provide for the happiness of others too."  With the utterance of this religious discourse many hundreds of thousands of beings attained great distinction.  Some attained the fruit of entrance into the stream, some the fruit of once-returning, some the fruit of non-returning, some obtained ordainment and attained Arhatship by getting rid of all the depravities.  Some begot thoughts of supreme enlightenment, others the enlightenment of the disciples.  Some took the refuges and the commandments.  For the most part, that assembly was made inclined towards the Awakened One, bent upon the law and partial towards the community of monks. 
 
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