Dear Matthew,
Cf. *Satyasiddhiśāstra 成實論. T1646_.32.0322a01ff. 問曰。諸煩惱何故名使。答曰。生死相續中常隨衆生。故名爲使。猶如乳母常隨小兒。如瘧病未脱。如負債日息。如鼠毒未除。如熱鐵黒相。如穀子牙。如自要奴券。如斷事證人。... 322a26f. 亦如四日瘧病雖二日不發。亦名瘧病人。亦如鼠毒未差除。故雷聲則發。(It resembles the rat poison, which, if not eliminated, will still [故] cause an attack [even] by [hearing] sounds of thunder.)
Sphuṭârthā Abhidharmakośavyākhyā: the Work of Yaśomitra, ed. U. Wogihara, Tokyo 1936: The Publishing Association of Abhidharmakośavyākhyā; Tokyo 31989: Sankibō Busshorin, p. 488, l. 5f. anubadnaṃtīti. anukrānteś cāturthakajvaravan mūṣikāviṣavac cety anye. = The Chinese translation of Saṅghabhadra’s Abhidharmanyāyānusāraśāstra, T. 29, no. 1559, Apidamo Shunzhenglilun 阿毘達磨順正理論, translated by Xuanzang, T1562_.29.0641c22f. 言隨縛者。極難離故。如四日瘧及鼠毒等= The Chinese translation of Saṅghabhadra’s *Abhidharmapiṭakaprakaraṇaśāsanaśāstra 阿毘達磨藏顯宗論 T1563_.29.0905b09f.
Cf. also L’Abhidharmakośa de Vasubandhu: traduction et annotations, Louis de Vallée Poussin, IV, p. 78, n. 1, 49 "poison du rat"; p. 79, n. 1 = Abhidharmakośa-Bhāṣya of Vasubandhu: The Treasury of the Abhidharma and its (Auto) Commentary, translated into French by Louis de La Vallée Poussin; annotated English translation by Gelong Lodrö Sangpo, II, p. 1830f.
A similar phrase is found in the Abhidharmahṛdaya, 阿毘曇心論經 T1551_.28.0847a1f. 相續義名使。猶如鼠毒。如四日瘧病。However, this phrase is not found another Chinese translation of the same text, see: Le coeur de la loi suprême: Traité de Fa-Cheng: Abhidharmahṛdayaśāstra de Dharmaśrī, traduit et annoté par Indumati Armelin, Paris Geuther 1978, p. 107; Charles Willemen, 2006 The Essence of Scholasticism, Abhidharmahṛdaya. T 1550, Revised edition with a completely new introduction, Delhi 2006: Motilal Banarsidass, p. 102.
Laṅkāvatārasūtra (梵文入楞伽經), ed. Bunyiu Nanjio, Kyoto 1923: Otani University (Bibliotheca Otaniensis, vol. 1), reprint: Kyoto 1956: Otani University, p. 138, l. 15f. tatrānuśayānām ariprakhyānāṃ mūṣikāviṣavat prakopadharmiṇām atyantasamudghātādarhadvadho bhavati /(= Vaidya 57.1).
With best regards,
Seishi Karashima
P.S.
I have placed PDF files of my articles on the following websites:
https://sokauniversity.academia.edu/SeishiKarashima
http://iriab.soka.ac.jp/orc/staff/karashima/index_karashima.html
Dear friends,
A bit of amusement during the summer recess:
Śāntideva, in his Bodhicaryāvatāra IX, in the course of his critique of Yogācāra,
argues that self-awareness (svasaMvid-) is not, pace the Yogācārin, a necessary condition
for the formation of memory. As a counter-example, he adduces "mouse-venom":
anyānubhūte saMbandhāt smRtir ākhuviSaM yathā//
His commentator Prajñākaramati unpacks this by explaining that one who is struck with mouse-venom
does not recall the incident until the memory is aroused by a thunderstorm (meghastanitam adhigamya).
Now, as we all know, philosophical examples, according to Indian rules of debate, were supposed to
have been such as to be accepted by all parties. We might therefore expect the tale about mouse-venom
to have been fairly widely known. My question is whether any of you might have noted it elsewhere,
and if so, where?
With thanks in advance for your replies,
Matthew
Matthew Kapstein
Directeur d'études,
Ecole Pratique des Hautes Etudes
Numata Visiting Professor of Buddhist Studies,
The University of Chicago
________________________________________
_______________________________________________
INDOLOGY mailing list
INDOLOGY@list.indology.info
indology-owner@list.indology.info (messages to the list's managing committee)
http://listinfo.indology.info (where you can change your list options or unsubscribe)