________________ 88 Ernst Steinkellner Jambu-jyoti 4. E.g. With F. J. Hoffman, Rationality and Mind in Early Buddhism, Delhi 1987, p. 53. S. Although, contextually, asati could also refer to rupa, etc.; however, this is nonsensical, because rupa, etc., certainly does exist. 6. This is Buddhaghosa's interpretation : imina bhagava ajjhattakkhandavinase aparitassamanam...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 atman (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 attributeasati still refers to something objective (bahiddha) and subjective (ajjhattam),..." 9. I.e., according to Buddhaghosa, requisites (parikkhara), 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. ahu vata me, tar vata me na tthi, siya vata me, tam vataham na labhamiti. MN 1 136, 20 f. 12. ucchijjissami nama su, vinassissami nama su, na su nama bhavissamiti. MNI 137, 1 f. 000 Jain Education International For Private & Personal Use Only www.jainelibrary.org
