Notes

n.1See Vinītā 2010, pp. 97–141.

n.2Silk 2013, pp. 62–63, n. 3.

n.3In our translation we have followed the Tibetan text, which mostly corresponds to Skt1. In those instances where the Tibetan text accords more closely with Skt2, this has been recorded in the notes.

n.4Kudo (2014, pp. 491–92) transliterates this fragment, which seems to be closer to Skt2.

n.5Da zhi du lun 大智度論, Taishō no. 1509. For an English translation of these quotations see Lamotte 2001, pp. 622–23, 627, 630–31, 639–40, and 641–42.

n.6Kudo 2014.

n.7sdig pa dag las rnam par bzlog pa’i phyir te/ dper na dga’ byed la sogs pa’i mdo las ’byung ba lta bu’o. Note that dga’ byed is an alternative Tibetan translation of nandika.

n.8Snellgrove 1985, p.109.

n.9The Exposition of Karma (Karmavibhaṅga, Toh 338).

n.10Transformation of Karma (Karmavibhaṅga, Toh 339).

n.11This text is contained in the witnesses of the Tshalpa and Thempangma lines, in the Lhasa and Narthang Kangyurs (mixed line), Hemis I, and in some “independent” collections, such as Phukdrak, Dolpo, Lang mdo and Namgyal. See Resources for Kanjur & Tanjur Studies . Universität Wien. [Last Accessed May 23, 2022].

n.12IOL Tib J 91.

n.13The Tibetan Karmavibhaṅga (Toh 338, 1.­26) also refers to The Sūtra of Nandika as dga’ bo’i mdo.

n.14This information is absent in Peking, Lithang, Yongle, Kangxi, Narthang, Choné, Stok, and Shey.

n.15Denkarma, folio 301.a; Herrmann-Pfandt 2008, pp. 157–8. The Phangthangma lists it in the section on “short sutras” (mdo phra mo rnams); Phangthangma, p. 21.

n.16For examples, see Tsültrim Rinchen’s gsung ’bum (tshul khrims rin chen, 1697–1774, editor of the Degé Tengyur) and Chökyi Drakpa’s dgongs gcig ’grel pa nyi ma’i snang ba (chos kyi grags pa, the first Drigung Chungtsang, 1595–1659).

n.17Fo shuo chu jia yuan jing 佛說出家緣經, Taishō no. 791.

n.18See Okada 1986.

n.19See also Vinītā 2010, p. 98.

n.20Okada (1986) also states, however, that a translation of The Sūtra of Nandika from An Shigao must have existed, the nan ti jia luo yue jing 難提迦羅越経, *Nandika­gṛhapati­sūtra, which disappeared at the beginning of the sixth century at the latest.

n.21See Feer 1883, pp. 243–49.

n.22See Feer 1883, pp. 228–30. Sylvain Lévi, in his introduction to the Mahākarma­vibhaṅga, refers to Feer’s French translation of The Sūtra of Nandika as defective (Lévi 1932, p. 42, n.5). By then, other editions of the Tibetan text were not accessible, and neither was the Sanskrit text, making Feer’s otherwise remarkable pioneer translation work hard to accomplish. Nevertheless, we sometimes consulted Feer’s French translation while preparing our own.

n.23Vinītā offers the first critical edition of the two extant Sanskrit Potala manuscripts of the Nandikasūtra, along with their Tibetan (D und KQ) and Chinese parallels. She presents numerous additional information in the notes, such as parallel passages and quotations from other related texts.

n.24Also useful was Jonathan Silk’s review of Bhikṣuṇī Vinītā’s work, Silk 2013, pp. 66–70.

n.25In Skt1 we find namo buddhāya: “homage to the Buddha.” NSdh reads thams chad mkhyen pa la phyag ’tshal lo: “homage to the Omniscient One.”

n.26NSdh omits “who surrounded and honored him as he taught the Dharma.”

n.27Missing in Skt1, Skt2, Taishō 791, and NSdh. The Sanskrit text of this passage can be easily found in other texts, such as the Divyāva­dāna (Vaidya 1959, p. 180), Samādhi­rāja­sūtra (Vaidya 1961, p. 2), Saddharma­puṇḍarīka (Vaidya 1960, p. 12), and Lalitavistara (Vaidya 1958, p. 2). It reads, with the most common way this passage is parsed: sa dharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam/ svarthaṃ suvyañjanaṃ kevalaṃ pari­pūrṇaṃ pari­śuddhaṃ paryavadātaṃ brahma­caryaṃ saṃ­prakāśayati sma: “He taught the Dharma that is good in the beginning, good in the middle, good in the end. He expounded the pure conduct that is excellent in meaning, excellent in words, unique, perfect, completely pure, and thoroughly refined.” In Sanskrit, the punctuation varies, but these qualities are meant either as attributes of the Dharma or pure conduct (brahmacarya). Tibetan translators have understood it in different ways. See, for example, The Sūtra on Transmigration Through Existences (Toh 226, 1.­2). See also Mvy 1280–89 for each term. This stock phrase is very common in the Pali Canon as well. It reads, with the most common way this passage is parsed: so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pari­yosāna­kalyāṇaṁ sātthaṁ sabyañjanaṁ/ kevala­pari­puṇṇaṁ pari­suddhaṁ brahma­cariyaṁ pakāseti: “He taught the Dharma, that is good in the beginning, good in the middle, good in the end, excellent in meaning, and excellent in words. He expounded the pure conduct that is unique, perfect, and completely pure.” The Pali pendant for paryavadātaṃ (“thoroughly refined”) is omitted. See, for example, AN 5.30.

n.28NSdh has g.yog: “servants.”

n.29“Great” is missing in Skt1 but available in Skt2 and NSdh.

n.30NSdh omits the sentence “circumambulated the Bhagavān three times, and sat down to one side.”

n.31Following Skt1, Skt2, F. D, S and He omit “their heads.”

n.32This sentence is missing in NSdh.

n.33He omits “your eloquence is excellent.”

n.34Skt1 reads tac chṛṇu sādhu ca suṣṭhu ca manasikuru: “Listen to it and take it well and duly to heart.” NSdh renders it bstan pa de legs par nyon la rab tu yid la zung shig: “Listen well to this teaching and take it duly to heart!”

n.35Skt1 omits this item. Skt2 reads amana­āpadarśano bhavati: “one’s appearance will be unpleasant” and NSdh reads blta na myi sdug pa yin: “one is unpleasant to look at.”

n.36Skt1 has only svayaṃ saṃtrāsam āpadyate: “one will experience fear,” while Skt2 reads sattvāni cāsyottrāsam āpadyante: “beings are afraid of one.”

n.37Skt1 reads duḥkhaṃ ca svapiti duḥkhaṃ ca prati­budhyate: “one sleeps uneasily and awakes uneasily.” This corresponds to item 6) in Skt2. NSdh, Toh 338, and Toh 339 agree with Skt1.

n.38Skt1 has corrupt samūlaś ca kālaṃ karoti: “one dies entirely,” but Skt2 has saṃmūḍhaś, agreeing with the Tibetan rmongs pa dang bcas pa. Cf. Toh 338 rmugs te tshe ’pho ba’i dus byed pa dang: “one dies in dullness.”

n.39In the Tibetan here and in the subsequent lists of ten negative consequences, (8) and (9) are presented as a single causally connected sentence. However we have opted to follow Bhikṣuṇī Vinītā’s numbering of the negative consequences, as based on the Sanskrit.

n.40This question is missing in Skt1, but included in Skt2, which adds tadyathā: “thus.”

n.41Following the Tibetan, bag tsha ba chen po. Skt1 reads āśaṅkā: “distrusted” but Skt2 reads guruśaṅkī, which Vinītā emends to gurvāśaṅkī, corresponding to the Tibetan.

n.42Tib. phye ma red kyi dus su ’gro ba ’gyur. Skt1 and NSdh omit this last sentence, but Skt2 agrees with D. It appears that the Tibetan offers two alternative interpretations of the Sanskrit akāla here, which can mean both “at the wrong time” and “at night.”

n.43Skt1 reads gṛhīta, while Skt2 reads parigṛhīta, matching the Tibetan yongs su zin par.

n.44Vinītā emends Skt1 vairopasarggī: “troubled by hostility” to rājopasargī as in Skt2, Tibetan, and Taishō 791. F omits this sentence.

n.45Skt1 reads duṣṭopasargī ca bhavati: “one becomes troubled by villains.” Skt2 omits this sentence.

n.46In the Tibetan these three are presented in three different sentences.

n.47Skt2 adds alpabhogaś ca: “and (will have) little wealth.”

n.48Tib. rbad pa chen pos. Skt1 and Skt2 read utthāna­vīryādhigatā (Vinītā gives utthāna­vīryāvigatā): “that comes from effort and diligence.”

n.49Following Skt1 nihitāś cāsya: “one’s deposited property.”

n.50Tib. sbas pas. Skt1 and Skt2 have instead of “secrets” caurato: “by robbers.” Cf. The Sūtra of the Question of Subāhu (Toh 70), 1.­28.

n.51Skt1 and Skt2 read yeṣāṃ dārān abhimardayati: “whose spouses one ruins.”

n.52Following the Tibetan, ma zhi ba bar ’gyur. Vinītā emends Skt1 according to Skt2 as ātmā cāsyāgupto bhavaty arakṣitaḥ, jīvitaṃ cāsyāguptaṃ bhavaty arakṣitaṃ: “he himself becomes unguarded and unprotected, and his life becomes unguarded and unprotected.”

n.53Skt1 and Skt2 reads putradāraṃ cāsyāguptaṃ bhavaty arakṣitaṃ: “his son and wife become unguarded and unprotected.”

n.54In Skt1 part of item (4).

n.55Following F yid phebs par mi ’gyur ba dang, Skt1 and Skt2 read cāsya viśvāsaṃ na gacchanti. D reads yid ’bebs par mi ’gyur ba dang. On the meaning of yid la ’bebs pa see Vinītā 2010, p. 119, n. c.

n.56Read with Skt1. The causal connection between (8) and (9) is clearly expressed in D and all other Tibetan canonical versions. D reads ’gran zla dang bcas par ’gyur ba’i las byas shing bsags pas: “because one has committed and accumulated deeds leading to rivalry.”

n.57Skt1 and Skt2 omit “protective.”

n.58Tib. phyir ldang ba’i ’os ma yin pa, Skt1 apratyutthānārhaś, lit. “will not be worthy of rising again.” Here we have followed Vinītā’s interpretation of the Skt. pratyutthāna as “rising from a seat to welcome a visitor, respectful salutation or reception.”

n.59Skt1 adds bahu-: “much.”

n.60Tibetan reads mi snyan pa brjod pa: “offenses.”

n.61The literature on the negative consequences of intoxicating drinks is not completely consistent. Some works refer to thirty-five, others to thirty-six, and some to forty negative consequences. The content of these lists also varies. Skt1 and Taishō 791 list thirty-five, Skt2 lists thirty-six. When referring to this passage of the Nandikasūtra, two Sanskrit manuscripts of the Mahākarma­vibhaṅga mention thirty-five and one mentions forty disadvantages. The *Mahā­prajñā­pāramitā­śāstra lists thirty-six; the Putralekha (Toh 4187) refers to thirty-five; Transformation of Karma (Toh 339) lists thirty-five; The Exposition of Karma (Toh 388) refers to thirty-five, but then lists thirty-six 1.­159. Kawa Paltsek’s An Account of the Precious Teachings together with a Lineage of the Śākya Clan (Toh 4357), a Tengyur text that quotes from several texts contained in the Potala manuscript, refers to thirty-six negative consequences. For more information on this topic in the Chinese canonical literature see Vinītā 2010, p. 126, n. a.

n.62Tib. ’bru’i chang dang bcos pa’i chang; Skt1 and Skt2: surāmaireyamadya.

n.63Skt1 and Skt2 read rogānām āyatanaṃ: “it is the cause of illnesses.”

n.64Skt1 and Skt2 have vivardhana: “increase.”

n.65Skt1 and Skt2 read kaupīnasaṃ­darśanam: “(one’s) private parts are exposed.” The Exposition of Karma (Toh 338) is closer to Sanskrit: sba ba’i gnas ston pa dang: “and (one will) show the private parts.”

n.66Tib. longs spyod thob pa mi ’thob pa ’gyur, lit. “obtained wealth will not be obtained.” Skt1 and Skt2 read anadhigatāś ca bhogā nādhi­gacchanti: “wealth that has not been obtained will not reach him.” The parallel phrase in The Exposition of Karma (Toh 338) 1.­159 has the preferable Tibetan reading ma thob pa’i longs spyod rnams mi ’thob pa dang: “[one] will not obtain wealth that has not already been obtained.”

n.67Skt1 and Skt2 read guhyaṃ ca vivṛṇoti: “and one reveals a secret.”

n.68Missing in Skt1, but present in Skt2.

n.69This last sentence is missing in Skt1 but present in Skt2: duḥśīlaś ca bhavati.

n.70Missing in Skt1 but present in Skt2: indriyeṣvagupta­dvāro bhavati.

n.71Skt1 omits jana: “people.”

n.72Skt1 reads akarma­prati­grāhakaś ca bhavati: “and one commits crime.” Skt2 reads adharmma­pratigrāhakaś ca bhavati: “and one accepts that which is not dharma.”

n.73Skt1 reads apatrāpya­parivarjitaś ca bhavati: “he becomes devoid of shame.” Skt2 reads nihrīko bhavati/ anapatrāpī bhavati: “he becomes shameless and indecent.”

n.74Skt1 reads na cainaṃ vidvāṃsaḥ pratyayeṣu sthāneṣu pari­praṣṭavyaṃ manyante: “the learned do not think of asking him on matters of reason/proof.” Skt2 reads pratyutpanneṣu kāryeṣu na cainaṃ vidvāṃsaḥ pari­praṣṭavyaṃ manyante: “when the need arises, the learned do not think of asking him.”

n.75We understand nyam bag tu as “negligently,” supported by Skt1 and Skt2 upekṣako and Feer’s translation: “avec negligence.”

n.76Skt1 and Skt2 read only vacana: “words.”

n.77The Tibetan perfect form spangs renders the Skt. vivarjayed: “should abandon.” See Beyer 1992 (p. 363, n.11) for the use of the perfect for commands.

n.78Skt1 has jīvitaṃ paraṃ: “next life,” but Skt2 has jīvitaṃ priyaṃ: “beloved life,” as in Tibetan.

n.79Vinītā and Feer have acknowledged the difficulty of translating this verse. We follow, with some changes, the translation suggested by Jonathan Silk in his review of Vinītā (Silk 2013, p.70). Skt1 and Skt2 read parasya vittaṃ bahuduḥkhasaṃcitaṃ/ na cāpy adattaṃ manasāpi saṃspṛśet/ dṛṣṭvāpi loke priyaviprayogaṃ/ tathaiva cānyeṣu hitāya tiṣṭhet: “Others have acquired wealth with much difficulty, so one should not touch, even mentally, what is not given. Having experienced separation from what one loves in the world, just so one should be steady for the benefit of others.”

n.80Skt2 matches the Tibetan perfectly, but Skt1 is corrupt: vivarjayet prajvalitam ivoktvāṃ.

n.81Skt2 svakeṣu dāreṣu labheta tuṣṭiṃ: “one should find contentment with one’s own wives.” Skt1 is corrupt and reads svakeṣu dāreṣu na labheta tuṣṭiṃ: “one should not find contentment with one’s own wives.”

n.82Vinītā’s emendation of Skt1 was very helpful here: prāṇaṃ na hanyān na haret parasvaṃ/ mṛṣā na bhāṣen na pibec ca madyam/ parasya bhāryāṃ manasāpi necchet/ svargaṃ ya icchet gṛhavat praviṣṭum. Skt2 and Gilgit diverge from Skt1.

n.83Read with KY, J, N, C, H: gos dkar gyon pa khyim pa rnams kyis ni/ /khyim gnas rnams kyi bslab pa ’di yin te/ /rgyal bas de gong rab tu byung rnams kyi bslab gzhi’i chos ni rab tu bstan pa yin. D reads de gang instead of de gong. Vinītā’s emendation of Skt1 reads gṛhīṇa tāvac chitavastra­dhāriṇām/ agāram adhyāvasatām ime ’naghāḥ/ ato bhuyo pravrajitasya deśitā/ jinena śikṣapāda­dharmadeśanā: “Firstly, these are the faultless [precepts] of householders who wear white clothes and dwell at home; beyond this is the instruction on the teaching about the basic precepts for the renunciate taught by the Victorious One.”

n.84Skt1 and Skt2 add hṛṣṭa: “merry.”

n.85Skt1 reads idam avocad bhagavān āttamanāḥ. te ca bhikṣavo bhagavato bhāṣitam abhyanandann iti: “The delighted Bhagavān had thus spoken, and the monks rejoiced in what the Bhagavān had taught.” Skt2 reads idam avocad bhagavān āttamanā nandi­kopāsakaḥ pañca­śataparivāras te ca bhikṣavo bhagavato bhāṣitam abhyanandann iti: “The Bhagavān had thus spoken, and the delighted layman Nandika with his retinue of five hundred and the monks rejoiced in what the Bhagavān had taught.” In Skt2 the adjective āttamanās (delighted) could apply to the Bhagavān or to Nandika, but Nandika has already left the Buddha’s presence.