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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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[119] tasya dhārmakathikasya bhikṣoḥ kaukṛtyam u(5)tpannaṃ na śobhanaṃ mayā kṛtaṃ yal lābhasatkārakāraṇād īdṛśam apāyagatisamva(1)rtanīyaṃ karma kṛtam ity  utpannavaimanasyo gacchāmy enaṃ kṣamāpayāmīti tvaritatvari(2)taṃ tasmād vihārān niṣkramyātisamvignamanā  aśrudhārāvasicyamānadīnavada(3)no bāladāraka ivoccaiḥ prarudaran paśyatā teṣām anekeṣāṃ brāhmaṇa(4)gṛhapatiśatasahasrāṇām ajitasya bhikṣoḥ pādayor nipatyātyayam atya(5)yato deśayitum ārabdhaḥ |  kṣamasva bhadanta yathā bālena yathā mūḍhena yathāvya(1)ktenākuśalena lābhasatkārābhibhūtena mayā tavābhūtenāvarṇo niścāritas ta(2)d atyayam atyato deśayata kṣamasvānukampām upādayeti |  ajito bhikṣuḥ (3) kathayati | āyuṣmān kṣāntam ity  uktvātīvasaṃvignacitto ’nyatamaṃ vṛkṣamūlaṃ (4) niśritya niṣaṇṇaḥ paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhaṃ smṛti(5)m upasthāpya  tena tasminn eva paramasamvegadravīkṛtacetasā udyacchatā ghaṭamāne(1)na vyāyacchamānena idam eva pañcagaṇḍakaṃ saṃsāracakraṃ calācalaṃ viditvā  yāvat sendro(2)pendrāṇāṃ devānāṃ pūjyo mānyo ’bhivādyaś ca samvṛttaḥ |  sa vitatapakṣa iva (3) haṃsarājo gaganatalam utpatya tasya mahato janakāyasya manāṃsy abhipra(4)sādyan vividhāni prātihāryāṇi pradarśayitum ārabdhaḥ |  sa ca dhārmakathiko (5) bhikṣus taṃ gaganatalas tam avalokya hā kasṭam īdṛśasya mayā maharṣer antike cittaṃ (1) pradūṣitam ity uktvā mūrchitaḥ pṛthivyāṃ nipatitaḥ || 
chos smra ba’i dge sloṅ de yaṅ ’di sñam du ṅas ni bzaṅ po byas pa (224b1) ma yin te | gaṅ rñed pa daṅ bkur sti tsam gyi phyir ’di lta bu’i ṅan soṅ tsam du ’gro bar ’jug pa’i las byed pa la źugs pa ni bdag gis legs par byas pa ma yin no sñam nas ’gyod pa skyes te |  yid mi bde bar gyur nas bsams pa | soṅ la bzod par gsol bar bya’o sñam nas riṅs ba (2) riṅs par gtsug lag khaṅ de nas byuṅ ste | śin tu skyo ba’i yid daṅ |  mchi ma’i rgyun gyis brlan par gyur pa’i dman pa’i bźin daṅ | byis pa gźon nu bźin du gsaṅ mthon bos du źiṅ bram ze daṅ | khyim bdag brgya stoṅ dpag tu med pas mthoṅ źiṅ dge sloṅ ma pham pa’i rkaṅ pa la phyag phyas (3) nas | mi rigs par bgyis kyi mthol lo mthol lo źes ’chags par rtsom ste |  btsun pa byis pa ji lta ba daṅ | rmoṅs pa ji lta ba daṅ | bye brag mi phyed pa ji lta ba’i dge bas rñed pa daṅ | bkur sti zil gyis mnan te | bdag gis khyed la med bźin du bsṅags pa ma yin pa bsgrags pa de bzod par (4) mdzod cig |mi rigs par bgyis pa de ’chags kyi thugs brtse bas zuṅ la bzod pa mdzod cig |  dge sloṅ ma pham pas tshe daṅ ldan pa bzod pa gyis źes smras te |  śin tu skye ba’i sems daṅ śiṅ druṅ gźan źig la rten ciṅ ’dug nas skyil mo kruṅ bcas te lus draṅ bor bsraṅ nas dran pa (5) ñe bar bźag ste |  des de ñid du śin tu skyo bas brlan par byas pa’i sems daṅ | ’bad ciṅ rtsol la | brtson ’grus brtsams pas ’khor ba’i ’khor lo phol mig lṅa daṅ bcas pa g-yo ba daṅ mi g-yo ba śes nas |  ji srid dbaṅ po daṅ | ñe dbaṅ daṅ bcas pa’i lha rnams kyis mchod ciṅ rjed la | (6) mṅon par bstod pa’i dgra bcom pa źig tu gyur nas |  de ṅaṅ pa’i rgyal po ’dab ma brkyaṅ ba bźin du nam mkha’i dkyil du mṅon par ’phags te skye bo’i tshogs chen po yid mṅon par dad par byed pa’i cho ’phrul sna tshogs pa bya bar brtsams so ||  dge sloṅ chos smra ba de yaṅ nam mkha’i dkyil (7) na gnas ba de la bltas te | kyi hud ’di lta bu’i draṅ sroṅ chen po la ṅan sems kyis smad ciṅ skur ba btab bo źes smras nas brgyal te sa la ’gyel bar gyur to | 
[119] There arose remorse in that monk, the preacher of the Law, thinking: "I have not acted correctly in that, for the sake of profit and honour, I have performed a deed conducive to rebirth in evil states."  Extremely dejected, he came out very quickly from that monastery, thinking: "I will go and ask forgiveness". Greatly distressed in mind,  his miserable face wet with streams of tears, and crying out aloud like a young child, he fell at the feet of the monk Ajita while those many hundreds of thousands of Brahmins and householders looked on and began to confess his sin:  "Pardon me, venerable Sir, for I untruthfully uttered your censure, being foolish, deluded, ignorant, evil and overcome by profit and honour. Therefore, show compassion and pardon me as I confess my sin."  The monk Ajita, said: "Venerable one, you are pardoned."  After saying thus, extremely distressed in mind, seated near the foot of a tree, cross-legged, and holding his body erect, he concentrated upon mindfulness.  Remaining just there, his thoughts melting with extreme emotion, striving, exerting, and endeavouring, he comprehended this very five-partite wheel of rebirth as evermoving  - and so on up to - he became an Arhat worthy of the worship, esteem and homage of the gods including Indra and Upendra.  Like a royal goose with outstretched wings, he arose into the vault of the sky, and winning the hearts of that great mass of people, began to display various miracles.  That monk, the preacher of the Law, seeing him in the vault of the sky, said: "Ah, alas! I became angry at such a great sage" and fell upon the ground in a swoon. 
 
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