Manuscripts
Search Filter
Ekallavīraśrīcaṇḍamahāroṣaṇatantra
matsunami_69 Language : Sanskrit Scripts : Rañjanā
A Buddhist Tantra text, composed around the 11th century, consisting of 25 chapters (paṭalas). The text discusses various Tantric practices, the philosophy of Buddhist Tantra, mantras, magical rites and rituals, and many other topics. The text is composed in the form of a dialogue between Vajrasattva and his consort Vajradhātvīśvarī.
Ekallavīraśrīcaṇḍamahāroṣaṇatantra
matsunami_70 Language : Sanskrit Scripts : Nepālākṣara
A Buddhist Tantra text, composed around the 11th century, consisting of 25 paṭalas (chapters). The text discusses various Tantric practices, the philosophy of Buddhist Tantra, mantras, magical rites and rituals, and many other topics. It is composed in the form of a dialogue between Vajrasattva and his consort Vajradhātvīśvarī. Though this manuscript contains 26 paṭalas (chapters), it repeats the Viśuddhi paṭala twice. The first folio contains three colourful illustrations of Buddhist deities. Matsunami mentions, 'Fol. 1-b has three pictures: of Mahāroṣaṇa, Kṛṣṇācala (?), and one more' (Matsunami, 1965, p. 30). The post-colophon section provides the name and other family details of the donor's family.
Kaṭhināvadānavyākhyā
matsunami_72 Language : Sanskrit Scripts : Nepālākṣara
A commentary on the Kaṭhināvadāna, a text that discusses the merits of charity, abstinence, and other virtues during the one-month period of Kaṭhina (Buddhist abstention). During this period, the primary observances include offering gifts to Bhikṣus and reciting stories that extol the virtues of charity. The purpose of the work appears to be to promote confession during Lent (Mitra, 1882, pp. 284-285). After the conclusion of the Kaṭhināvadāna text, it is noted, 'There are two additional leaves, the relationship of which to the manuscript or other manuscripts remains unknown' (Matsunami, 1965, p. 31).
Kapilapātrāvadāna
matsunami_73 Language : Sanskrit Scripts : Nepālākṣara
A Buddhist text narrates the story of previous Buddha Dīpaṅkara Buddha. It also discusses Buddhist rituals to praise the Buddhas. This seems to be a rare text.
Kapilapātrāvadāna
matsunami_74 Language : Sanskrit Scripts : Nepālākṣara
This is a Newari commentary on Kapilapātrāvadāna. 'Kapilapātrāvadāna (A version of °), in śloka form, with a vernacular commentary, incomplete' (Matsunami, 1965, pp. 31-32). The beginning part of this manuscript is the same as Kavikumāra-kathā, R. Mitra's N.B.L., p. 103, but the following differs (Matsunami, 1965, pp. 31-32). It quotes Kaṭhināvadāna on folio 30b.
Kavitāvadāna
matsunami_75 Language : Sanskrit Scripts : Nepālākṣara
The Avadāna text comprises 18 chapters. While Matsunami refers to this text as Kapīśāvadāna, the colophon of the manuscript identifies it as Kavitāvadāna. Kapīśāvadāna contains nine chapters, whereas Kavitāvadāna has 18 chapters, matching the number of chapters in this particular manuscript.
Kapiśāvadāna
matsunami_76 Language : Sanskrit Scripts : Nepālākṣara
An Avadāna text containing nine chapters describes the importance of almsgiving. The text is associated with the previous Buddha, Dīpaṅkara. The story begins in a large assembly of the Buddha's followers, where Śāriputra requests the Lord to pronounce an eulogium on charity. In response, Dīpaṅkara Buddha recounts the story of Tatavīsuta's previous life, when he was born as a monkey named Jñānākara. The story continues with his rebirth as a man named Dharmaśrī, and after that, his next life as Sarvananda, the king of Dīpāvatī, all due to his virtuous conduct. (Mitra, 1882. p.100).
Kapiśāvadāna
matsunami_77 Language : Sanskrit Scripts : Nepālākṣara
An Avadāna text containing nine chapters describes the importance of almsgiving. The text is associated with the previous Buddha, Dīpaṅkara. The story begins in a large assembly of the Buddha's followers, where Śāriputra requests the Lord to pronounce an eulogium on charity. In response, Dīpaṅkara Buddha recounts the story of Tatavīsuta's previous life, when he was born as a monkey named Jñānākara. The story continues with his rebirth as a man named Dharmaśrī, and after that, his next life as Sarvananda, the king of Dīpāvatī, all due to his virtuous conduct. (Mitra, 1882. p.100).
Kalpadrumāvadāna
matsunami_79 Language : Sanskrit Scripts : Devanāgarī
An Avadāna text contains five stories related to the Aśoka-Upagupta chronicles (Mitra, 1882, pp. 292-303). Originally, the text had 26 stories, but this manuscript includes only five of them: Sundarāvadāna (folio 9a), Subhūtibrāhmaṇāvadāna (folio 28a), Bhṛtakapretikāvadāna (folio 33b), Kṛṣṇasarpāvadāna (folio 43b), and Suprabhāvadāna (folio 63a).
Kalparājamahātantra
matsunami_80 Language : Sanskrit Scripts : Nepālākṣara
This Buddhist Āgama text comprises 13 paṭalas (chapters), making it a relatively rare text in the Buddhist tradition. The chapters are as follows: Vajrasatvādijñātvāsaṃvegacittaparikṣāsūtrapaṭala (13a); Guhyavajravīrāsinīnāmayoginījālapaṭala (27a); Śrīhevajrabhramaharapaṭala (40b); Śūnyanirmāṇacakrotpatti-paṭala (46a); Mañjuvajrasiddhaguhyakāyotpattipaṭala (54b); Sukhasaṃbhogabodhisādhanapaṭala (63b); Pañcabhūtādimahāmaṇḍalaniṣpannayogapaṭala (71b); Sarvāṅgabhāvanādimāṇḍaleyadevatāpaṭala (80a); Karmabhedavidhānapaṭala (89b); Dānapāramitādisahajodaya-maṇḍalagāthā (96a); Śrīyogāmvarādivajrasatvotpattipaṭala (102a); Mañjuvajrasādhnādimahāguhyarahasyapaṭala (108a); Śrīsamvarodbhavemahāmaṇḍalarājapaṭala (114b).
Kavikalpalatā
matsunami_81 Language : Sanskrit Scripts : Nepālākṣara
An Alaṁkāra text contains four stavakas by Deveśvara, the son of Vāgbhaṭa, who was the prime minister to the king of Mālava. The text serves as a manual for poets, drawing from and borrowing elements of the Kāvyakalpalatā by Arisiṁha and Amaracandra. One of the Samasyā ślokas in the work contains a panegyric for Hammīramahīmahendra, probably identical to the Chauhan prince of that name, circa 1283 A.D. (NCC, Vol. III, p. 270). A fragment consists of four stavakas. The first stavaka has chandābhyāsa and three other chapters, each named kusuma. The second stavaka has uddiṣṭavarṇa and four other chapters. The third stavaka has rājadarśana and five other chapters. The fourth stavaka has arthotpāda and six other chapters (Matsunami, 1965, p. 35). This manuscript contains a fragmented folio of the Tridaśaḍāmaratantra, a Kaula Śaiva tantric text.
Kavikumārakathā
matsunami_82 Language : Sanskrit Scripts : Nepālākṣara
A Jātaka story taken from the Vratāvadānamālā, in which Upagupta tells the story of Prince Kavikumāra to King Aśoka. According to Upagupta’s narration, this story was first told by the Buddha to his followers at Gṛdhrakuṭa mountain. Kavikumāra was one of the past lives of the Buddha. His mother was Sudharmā, who died giving birth to him. Kavikumāra's father was King Satyarata of Kāmpilya, and his chief queen was Lakṣmaṇā. They had been childless for a long time, so the king decided to marry Sudharmā. However, suddenly, Lakṣmaṇā became pregnant and gave birth to Lolamantra. After the death of Satyarata, Lolamantra ascended the throne. But shortly after Sudharmā gave birth to Kavikumāra, who was born with a jeweled cornet on his head. Astrologers warned King Lolamantra that this child could potentially dethrone him. Consequently, Lolamantra sent his soldiers to kill the infant Kavikumāra. However, with the help of a confidant of Satyarata, Sudharmā managed to save him and placed him in the custody of a Kaivartta (fisherman). Years later, the astrologer saw Kavikumāra playing in a field and informed the king. The king sent his army to kill him, but Kavikumāra saved himself. With the help of a Vidyādhara, he learned the science of magic and transformed into the shape of a damsel. He went to the king's court, where the king was enchanted by her beauty and took her to his bedchamber. When the king tried to embrace her, Kavikumāra reverted to his masculine form, killed King Lolamantra, and declared himself the new king. Due to this heinous crime, Kavikumāra was condemned to hell for many thousands of years. The story concludes with how the remnants of that sin caused an injury to the Buddha. (Mitra, 1882, pp. 102-103).