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Kavikumārāvadāna
matsunami_83 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).
Kātantravyākaraṇa
matsunami_84 Language : Sanskrit Scripts : Nepālākṣara
A Kātantravyākaraṇa text by Śarvavarmā, with a commentary named Daurgasiṃhavṛtti by the 8th-century Buddhist grammarian Durgāsiṃha, is considered a key work in the Kātantra tradition. The Kātantra school emerged as a successor to the school of Pāṇini. Śarvavarmā (also known as Śarvavarman), an adversary of Guṇāḍhya, pledged to teach King Śātavāhana the Sanskrit language within six months. He sought the blessing of Subrahmaṇya, who revealed to him a simplified grammar system known as Kātantra, Kālpa, or Kaumdra. This text is dated to the 1st century CE or BCE. The Kātantravyākaraṇa, being more concise than the Aṣṭādhyāyī, consists of four books with 1,400 sūtras, made clearer by the omission of elliptical statements (pratyāhāras) and arranged similarly to the later Kaumudī (Varadachari, 1952, pp. 195-196). The first pāda of the sandhi chapter is incomplete (the text ends abruptly on folio 2b). After 2b, the text suddenly begins with the nāmni catuṣṭaya chapter, with the folio numbers restarting from 1. The manuscript contains five pādas (up to the samāsa pāda) from the nāmni catuṣṭaya chapter.
Subodhinīgaṇaṭippaṇikā
matsunami_85 Language : Sanskrit Scripts : Nepālākṣara
It seems that the text is a commentary (ṭippaṇikā) on Kātantravyākaraṇa by Durgāsiṃha. Matsunami also raised a question regarding the text, as he thinks it could be the Kātantragaṇa-vṛtti, which was composed by Durgāsiṃha on the Kātantra dhātupāṭha of Śarvavarmā. The manuscript ends with the curādi section.
Kāraṇḍavyūhamahāyānasūtraratnarāja
matsunami_86 Language : Sanskrit Scripts : Rañjanā
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). This manuscript written with gold-sand. Folio number begins from 103. Two wooden covers with a relief of Śākyamuni, Avalokiteśvara and other one figure. The first cover has an illustration of Avalokiteśvara with two worshippers. (Matsunami, 1965, p. 37). Folio 167a features the mantra Oṃ maṇi padme hūṃ written in golden ink in large font, covering the entire folio. In the colophon, the manuscript mentions the name of the Nepali king Girvan Yuddha Bikram Shah, who reigned over Nepal from 1799 to 1816 CE.
Kāraṇḍavyūhamahāyānasūtraratnarāja
matsunami_87 Language : Sanskrit Scripts : Nepālākṣara
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). Matsunami stated that, this manuscript 'Written roughly.' (Matsunami, 1965, p. 37).
Kāraṇḍavyūhanāmamahāyānasūtraratnarāja
matsunami_88 Language : Sanskrit Scripts : Nepālākṣara
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). After the colophon, this manuscript contains a small text, which appears to be a prayer for the Mahāyānasūtra. This section of the text is written differently and has new folio numbers (1a, 1b, 2a, and 2b), but the text ends on folio 2a. This manuscript was written at Hemavarṇamahāvihāra.
Composed Manuscript: Kāraṇḍavyūha nāma mahāyānasūtraratnarāja; Mañjuśrījñānasattvasya-paramārtha-nāmasaṅgīti; Vasudhārādhāraṇī; Vasudhārāyāḥ nāmāṣṭottaraśataka
matsunami_89 Language : Sanskrit Scripts : Nepālākṣara
A composite manuscript contains four different texts: Kāraṇḍavyūha nāma mahāyānasūtraratnarāja; Mañjuśrījñānasattvasya-paramārtha-nāmasaṅgīti; Vasudhāradhāraṇī; Vasudhārāyāḥ nāmāṣṭottaraśataka. First text is incomplete, it describes the qualities of Avalokiteśvara (folio 1b to folio 59a) folio 50 is missing. The second text (folio 59b to folio 72a) is a late-Buddhist Tantric text often placed at the beginning of devotional volumes by Buddhist compilers, the Paramārthanāmasangīti consists of groups of songs (gāthā) attributed to the Buddha. These songs guide the believer through various levels of knowledge, leading to the highest understanding (jñāna) (Harrassowitz, 1984, p. 134). Third text (folio 72b to 83a) describes Buddha's teachings on overcoming poverty (NCC, vol-27, p.266) and fourth text (83a to 84a) dedicated to Buddhist deity Vasudhārā.
Kāraṇḍavyūhamahāyānasūtra-ratnarāja
matsunami_90 Language : Sanskrit Scripts : Nepālākṣara
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). In folio 1b, there is an illustration that seems to depict Avalokiteśvara Padmapāṇi.
Kāraṇḍavyūhamahāyānasūtra-ratnarāja
matsunami_91 Language : Sanskrit Scripts : Nepālākṣara
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). This manuscript is damaged, and a few folia are badly affected. In the colophon, the scribe misspelled the title of the text as Āryakāracakra-mahāyānasūtra-ratnarājaṃ.
Kāraṇḍavyūhamahāyānasūtra-ratnarāja
matsunami_92 Language : Sanskrit Scripts : Rañjanā
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). Matsunami stated that, this manuscript 'Written carefully. Fols. 93-105 are probably damaged by rats.' (Matsunami, 1965, pp. 39-40).
Kāraṇḍavyūhamahāyānasūtra-ratnarāja
matsunami_93 Language : Sanskrit Scripts : Nepālākṣara
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). The manuscript is meticulously written, with folio 1b featuring an illustration of Avalokiteśvara Padmapāṇi.
Kāraṇḍavyūhamahāyānasūtra-ratnarāja
matsunami_94 Language : Sanskrit Scripts : Nepālākṣara
The Kāraṇḍavyūha is an early Mantrayāna sūtra and the source of the famous mantra Oṃ maṇi padme hūṃ. This sūtra holds particular significance, as the mantra has become central in the Tibetan Buddhist tradition, especially among the lay population. It also chronicles the transformation of Avalokiteśvara into the most prominent figure in the Buddhist pantheon, surpassing all other buddhas, not to mention bodhisattvas. In this sūtra , Avalokiteśvara is described as residing in Sukhāvatī, where he serves as a messenger and gift bearer for Amitābha. In a series of interwoven narratives, the sutra details Avalokiteśvara 's activities across various realms and the infinite realms contained within the pores of his skin. He is also portrayed as superior to all buddhas, creating a paradoxical status where he simultaneously holds both a subservient and dominant role.(Trans. Peter Alan Roberts and Tulku Yeshi, intro). Matsunami stated that the manuscript was written very roughly, and the pagination for pages 54, 104, and 105 was missing. Later, it was corrected with red ink, (Matsunami, 1965, p. 40) and the page numbers were added to the left side of the manuscript.