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88
Ernst Steinkellner
Jambū-jyoti
4. E.g. with F. J. Hoffman, Rationality and Mind in Early Buddhism, Delhi 1987,
p. 53. 5. Although, contextually, asati could also refer to rūpa, etc.; however, this is
nonsensical, because rūpa, etc., certainly does exist. 6. This is Buddhaghosa's interpretation : iminā bhagavā ajjhattakkhandavināse
aparitassamānam...Ps II 111, 13 f. 7. A marginal note in the manuscript of his lectures on Buddhist Philosophy of 1988/
1989 (V, 8) reads: "The sentence does not go well together with the preceding. ... With regard to the following, however, it is meaningful. But there it refers, on the one hand, to no longer existing external things one grieves after, and, on the other hand, to the imagined future non-existence of the ātman (in the mind of somebody who responds to the teaching of the Buddha with the view of a static eternal self" (my translation). I would like to thank Professor Schmithausen for
allowing me to publish this note and to use his idea for my paper. 8. In a letter of October 23rd, 1992, Enomoto says: “I would think the attribute asati
still refers to something objective (bahiddha) and subjective (ajjhattam),..." 9. I.e., according to Buddhaghosa, requisites (parikkhāra), like valuables, vehicles,
mounts, gold, and jewellery (Ps II 111, 20 and 25). 10. Because it was taken away or ruined by kings, thieves, fire, etc. (Ps II 111, 26 -
28). 11. āhu vata me, tam vata me na tthi, siya vata me, tam vatāham na labhāmīti. MN
I 136, 20 f.
12. ucchijjissami nama su, vinassissāmi nāma su, na su nama bhavissāmīti. MNI 137,
1 f.
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