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class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Rupert Gethin</h3></div><div class="js-work-strip profile--work_container" data-work-id="127812487"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127812487/Playing_with_Formulas"><img alt="Research paper thumbnail of Playing with Formulas" class="work-thumbnail" src="https://attachments.academia-assets.com/121490729/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127812487/Playing_with_Formulas">Playing with Formulas</a></div><div class="wp-workCard_item"><span>Indo-Iranian Journal, 68 (2025), 35–56</span><span>, 2025</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article considers three recent monographs (Allon 2021, Shulman 2021, Anālayo 2022) concerned...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article considers three recent monographs (Allon 2021, Shulman 2021, Anālayo 2022) concerned with the composition and transmission of early Buddhis texts. While these texts are generally accepted as composed and initially transmitted orally, three issues emerge as contested by the authors: (1) how far the variations in language, wording and arrangement are indicative of a period of relatively free oral composition and transmission during which the texts remained unfixed; (2) the role of repeated formulas in oral composition and transmission; and (3) whether the texts are better regarded as compilations of textual memories of the Buddha and his teachings or as deliberate literary compositions. The article argues that neither the kinds of variation we find between different versions of texts (surviving in Pali, Buddhist Sanskrit, Gāndhāri, and Chinese translation) nor the aspects of literary construction presented by the texts are adequately accounted for by Anālayo's theory of layered 'textual memories'; these require something close to the Parry-Lord theory of oral literature (as first proposed by Lance Cousins) and Shulman's notion of 'the play of formulas' .</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6bd90c21a78ed4d094de97b829aa0559" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121490729,"asset_id":127812487,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121490729/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812487"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812487"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812487; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812487]").text(description); $(".js-view-count[data-work-id=127812487]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812487; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812487']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6bd90c21a78ed4d094de97b829aa0559" } } $('.js-work-strip[data-work-id=127812487]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812487,"title":"Playing with Formulas","translated_title":"","metadata":{"abstract":"This article considers three recent monographs (Allon 2021, Shulman 2021, Anālayo 2022) concerned with the composition and transmission of early Buddhis texts. While these texts are generally accepted as composed and initially transmitted orally, three issues emerge as contested by the authors: (1) how far the variations in language, wording and arrangement are indicative of a period of relatively free oral composition and transmission during which the texts remained unfixed; (2) the role of repeated formulas in oral composition and transmission; and (3) whether the texts are better regarded as compilations of textual memories of the Buddha and his teachings or as deliberate literary compositions. The article argues that neither the kinds of variation we find between different versions of texts (surviving in Pali, Buddhist Sanskrit, Gāndhāri, and Chinese translation) nor the aspects of literary construction presented by the texts are adequately accounted for by Anālayo's theory of layered 'textual memories'; these require something close to the Parry-Lord theory of oral literature (as first proposed by Lance Cousins) and Shulman's notion of 'the play of formulas' .","grobid_abstract":"This article considers three recent monographs (Allon 2o21, Shulman 2021, Anālayo 2022) concerned with the composition and transmission of early Buddhis texts. 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The article argues that neither the kinds of variation we find between different versions of texts (surviving in Pali, Buddhist Sanskrit, Gāndhāri, and Chinese translation) nor the aspects of literary construction presented by the texts are adequately accounted for by Anālayo's theory of layered 'textual memories'; these require something close to the Parry-Lord theory of oral literature (as first proposed by Lance Cousins) and Shulman's notion of 'the play of formulas' .","internal_url":"https://www.academia.edu/127812487/Playing_with_Formulas","translated_internal_url":"","created_at":"2025-02-22T07:22:39.927-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":121490729,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121490729/thumbnails/1.jpg","file_name":"Gethin_IIJ_68_2025.pdf","download_url":"https://www.academia.edu/attachments/121490729/download_file","bulk_download_file_name":"Playing_with_Formulas.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121490729/Gethin_IIJ_68_2025-libre.pdf?1740240867=\u0026response-content-disposition=attachment%3B+filename%3DPlaying_with_Formulas.pdf\u0026Expires=1743301336\u0026Signature=aY96G2d3udB0V17LzcHpmpnP7zrfOFDZsR1M09FrCW1AKykZyhid6opavyizeVMrMNZD47xkQ40t85bGekP2mgRjqT9ZQ6Opbx7tjfZ9Y7w5nUE7njJgA2ZUC7sSGm~4N6Z~PIWKnQE7EaUjYBddtWaSdS8cqH-m9mNQBF0UWVZ9PA6iKNXyLtrQUuv-SHDZwolIXGkISRgc6vFCT19~18C4hkcPM-KcAFDA~IrEBMR00f-w6DYlhFz22uCvmLfy7~wao8xnDkcJ~AczN~rypjZU~n6f~TzxJPmDrgi70~wZVNJSZ36K2MTwkUujU8BTaPVGiJvRa3juQi1x9uCQcw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Playing_with_Formulas","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"This article considers three recent monographs (Allon 2021, Shulman 2021, Anālayo 2022) concerned with the composition and transmission of early Buddhis texts. 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Kahrs, ed. by Alastair Gornall (Halle: Universitätsverlag Halle-Wittenberg, 2022), pp. 161–82.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1ebf7889b898cb9054251d9bf65f9a41" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121490822,"asset_id":127812620,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121490822/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812620"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812620"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812620; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812620]").text(description); $(".js-view-count[data-work-id=127812620]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812620; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812620']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1ebf7889b898cb9054251d9bf65f9a41" } } $('.js-work-strip[data-work-id=127812620]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812620,"title":"What Upasīva Asked and How the Buddha Answered: On the Upasīvamāṇavapucchā (Suttanipāta vv. 1069–1076) and Its Commentaries","translated_title":"","metadata":{"publication_name":"In: Jñānapraśaṃsā: In Praise of Knowledge: Essays in Honour of E. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-127810111-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="127812797"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127812797/Reading_Repetitions_in_the_Sa%E1%B9%83yutta_Nik%C4%81ya_and_Early_Abhidhamma_From_the_Mah%C4%81_Vagga_to_the_Dhammasa%E1%B9%85ga%E1%B9%87i"><img alt="Research paper thumbnail of Reading Repetitions in the Saṃyutta-Nikāya and Early Abhidhamma: From the Mahā-Vagga to the Dhammasaṅgaṇi" class="work-thumbnail" src="https://attachments.academia-assets.com/121491011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127812797/Reading_Repetitions_in_the_Sa%E1%B9%83yutta_Nik%C4%81ya_and_Early_Abhidhamma_From_the_Mah%C4%81_Vagga_to_the_Dhammasa%E1%B9%85ga%E1%B9%87i">Reading Repetitions in the Saṃyutta-Nikāya and Early Abhidhamma: From the Mahā-Vagga to the Dhammasaṅgaṇi</a></div><div class="wp-workCard_item"><span>In: Research on the Saṃyukta–āgama, ed. by Dhammadinnā (Taipei: Dharma Drum Corporation, 2020), pp. 109–169.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Saṃyutta-nikāya and Saṃyukta-āgama are constructed around the framework of a particular set o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Saṃyutta-nikāya and Saṃyukta-āgama are constructed around the framework of a particular set of lists: twelvefold dependent origination, the five bundles, the six sense-organs and the seven sets (applications of mindfulness, right endeavours, bases of success, faculties, powers, constituents of awakening, eightfold path). The same set of lists informs the structure of certain canonical Abhidharma texts of different schools (e.g., the Vibhaṅga, the Dharmaskandha, the *Śāriputrābhidharma). The Mahā-vagga of the Saṃyutta-nikāya and the Mārga-varga of the Saṃyukta-āgama both focus on the seven sets and additional items. A feature of the Mahā-vagga is the use of templates of up to three layers of repetition; the manner in which these are applied to particular lists appears to be one of the ways the compilers of the Saṃyutta-nikāya use to communicate their understanding of the Buddha's teaching; in particular the close relationship between the developing of the sevens sets and the developing of jhāna is indicated by the application of the same repetition templates in each case. Turning to the Abhidhamma, the Dhammasaṅgaṇi's account of the arising of episodes of consciousness uses repetition templates of up to six layers to suggest the richness of skilful consciousness by indicating over one hundred thousand varieties. In a manner that seems to build on the Mahā-vagga's association of the seven sets with the jhānas, this account brings out how, through the development of sense-sphere, form-sphere, and formless-sphere consciousness, the development of the seven sets is brought to fulfilment in the thousands of varieties of transcendent jhāna.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="72d344b3bc071051f5ade24094374aeb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121491011,"asset_id":127812797,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121491011/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812797"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812797"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812797; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812797]").text(description); $(".js-view-count[data-work-id=127812797]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812797; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812797']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "72d344b3bc071051f5ade24094374aeb" } } $('.js-work-strip[data-work-id=127812797]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812797,"title":"Reading Repetitions in the Saṃyutta-Nikāya and Early Abhidhamma: From the Mahā-Vagga to the Dhammasaṅgaṇi","translated_title":"","metadata":{"grobid_abstract":"The Saṃyutta-nikāya and Saṃyukta-āgama are constructed around the framework of a particular set of lists: twelvefold dependent origination, the five bundles, the six sense-organs and the seven sets (applications of mindfulness, right endeavours, bases of success, faculties, powers, constituents of awakening, eightfold path). 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Sancho Fermín (Burgos: Grupo Editorial Fonte, 2019), pp. 177–206</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="df20155b6810a8ca15d6493cf88c644f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121491113,"asset_id":127812906,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121491113/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812906"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812906"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812906; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812906]").text(description); $(".js-view-count[data-work-id=127812906]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812906; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812906']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "df20155b6810a8ca15d6493cf88c644f" } } $('.js-work-strip[data-work-id=127812906]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812906,"title":"The Jhānas in the Buddhist Path to Liberation: The Theravāda Perspective","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"In: Meditación y contemplación: Caminos hacia la paz (Budismo Theravada y mística teresiana): Meditation and contemplation: Pathways to peace (Theravada Buddhism and Teresian Mysticism), ed. by F. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-127812906-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="127813124"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127813124/Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_sty%C4%81na_and_middha"><img alt="Research paper thumbnail of Body, Mind and Sleepiness: On the Abhidharma Understanding of styāna and middha" class="work-thumbnail" src="https://attachments.academia-assets.com/121491299/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127813124/Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_sty%C4%81na_and_middha">Body, Mind and Sleepiness: On the Abhidharma Understanding of styāna and middha</a></div><div class="wp-workCard_item"><span>Journal of the International College for Postgraduate Buddhist Studies, 21 (2017), 254–16</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not sp...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not specific about the figure one hundred. not strictly dharmas in their own right. 2 So far as I know, in no Indian Sarvāstivāda work, nor in Vasubandhuʼs , is there any specific mention of ʻseventy-five dharmasʼ; nor do we ever find a list that consists of exactly seventy-five dharmas. The notion that Vasubandhuʼs recognises just seventy-five seems to derive from a work of one of Xuanzangʼs disciples, Puguangʼs 法宗原 (seventh century). 3 And as for the Yogācāra, the list of one hundred dharmas derives from a short work that merely lists the , attributed in China to Vasubandhu but in Tibetan tradition to Dharmapāla: the or ʻLucid</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5bbd43a4a6074df060742dfa94748a7a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121491299,"asset_id":127813124,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121491299/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127813124"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127813124"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127813124; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127813124]").text(description); $(".js-view-count[data-work-id=127813124]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127813124; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127813124']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5bbd43a4a6074df060742dfa94748a7a" } } $('.js-work-strip[data-work-id=127813124]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127813124,"title":"Body, Mind and Sleepiness: On the Abhidharma Understanding of styāna and middha","translated_title":"","metadata":{"grobid_abstract":"Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not specific about the figure one hundred. not strictly dharmas in their own right. 2 So far as I know, in no Indian Sarvāstivāda work, nor in Vasubandhuʼs , is there any specific mention of ʻseventy-five dharmasʼ; nor do we ever find a list that consists of exactly seventy-five dharmas. The notion that Vasubandhuʼs recognises just seventy-five seems to derive from a work of one of Xuanzangʼs disciples, Puguangʼs 法宗原 (seventh century). 3 And as for the Yogācāra, the list of one hundred dharmas derives from a short work that merely lists the , attributed in China to Vasubandhu but in Tibetan tradition to Dharmapāla: the or ʻLucid","publication_name":"Journal of the International College for Postgraduate Buddhist Studies, 21 (2017), 254–16","grobid_abstract_attachment_id":121491299},"translated_abstract":null,"internal_url":"https://www.academia.edu/127813124/Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_sty%C4%81na_and_middha","translated_internal_url":"","created_at":"2025-02-22T08:11:44.765-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":121491299,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121491299/thumbnails/1.jpg","file_name":"Gethin_JICPBS_21_2017.pdf","download_url":"https://www.academia.edu/attachments/121491299/download_file","bulk_download_file_name":"Body_Mind_and_Sleepiness_On_the_Abhidhar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121491299/Gethin_JICPBS_21_2017-libre.pdf?1740244794=\u0026response-content-disposition=attachment%3B+filename%3DBody_Mind_and_Sleepiness_On_the_Abhidhar.pdf\u0026Expires=1743260792\u0026Signature=BNS7zbu83Jucn0UzMezimJ4yG4LRBdZALBnMCNyBWp~7gaoycCgaI4miw3Xq7ltx3wo0YQ0upu9kGlbHjB1ZVFq2rbkxsKCmV5-yaKFbKviWaoeyZpxBkXixellOdm-chBfhA3dXpAHMvg3pfKSTp~GwufNqmjyvadnm-FDri1gW3D-QmvLzELS6gJtIXRVQ4n4YkzwEhhYqH~e9nys5pUU7fIQO69dnJeq1mcPHpPV7lBaiOwlzVuvbi52wYqdyU~Iwk4eP-JgIIrl741B-F5gjeVn2C8HEnWbsmYOEgva9Kh-WitBNaanahd5do3OamwYNF8EfXChrTFoWu56dlg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_styāna_and_middha","translated_slug":"","page_count":40,"language":"en","content_type":"Work","summary":"Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not specific about the figure one hundred. not strictly dharmas in their own right. 2 So far as I know, in no Indian Sarvāstivāda work, nor in Vasubandhuʼs , is there any specific mention of ʻseventy-five dharmasʼ; nor do we ever find a list that consists of exactly seventy-five dharmas. 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The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f98690da92e32666d45991e841bb6e01" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44497463,"asset_id":24143599,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44497463/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24143599"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24143599"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24143599; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24143599]").text(description); $(".js-view-count[data-work-id=24143599]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24143599; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24143599']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f98690da92e32666d45991e841bb6e01" } } $('.js-work-strip[data-work-id=24143599]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24143599,"title":"The Buddhist faith of non-Buddhists: from dual belonging to dual attachment","translated_title":"","metadata":{"abstract":"This chapter considers the implications of the Buddhist Abhidhamma understanding of 'faith' (saddhā) as exclusive to 'skilful' (kusala) consciousness and the denial that the followers of non-Buddhist traditions can have 'faith' in their teachers: does this mean that on the Abhidhamma view, since only Buddhists have faith, non-Buddhists are denied skilful conscsiousness? The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.","more_info":"This version contains the text of the published chapter (with the pagination of the published chapter indicated in square brackets); in addition the Pali text of all quoted and translated passages has been added in the footnotes.","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Buddhist Christian Dual Belonging: Affirmations, Objections, Explorations ed. by Gavin D’Costa and Ross Thompson (Farnham: Ashgate, 2016), pp. 179–195"},"translated_abstract":"This chapter considers the implications of the Buddhist Abhidhamma understanding of 'faith' (saddhā) as exclusive to 'skilful' (kusala) consciousness and the denial that the followers of non-Buddhist traditions can have 'faith' in their teachers: does this mean that on the Abhidhamma view, since only Buddhists have faith, non-Buddhists are denied skilful conscsiousness? The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.","internal_url":"https://www.academia.edu/24143599/The_Buddhist_faith_of_non_Buddhists_from_dual_belonging_to_dual_attachment","translated_internal_url":"","created_at":"2016-04-06T23:12:47.117-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":44497463,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497463/thumbnails/1.jpg","file_name":"Gethin_Dual_Belonging_with_Pali.pdf","download_url":"https://www.academia.edu/attachments/44497463/download_file","bulk_download_file_name":"The_Buddhist_faith_of_non_Buddhists_from.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497463/Gethin_Dual_Belonging_with_Pali-libre.pdf?1460009767=\u0026response-content-disposition=attachment%3B+filename%3DThe_Buddhist_faith_of_non_Buddhists_from.pdf\u0026Expires=1743301337\u0026Signature=GcEqOTcIHVIgoJ8SQgCvFj27i3GphcPStlxmyx0lTknyQj6-uup-ik0PnHo-bGO8QGXeKl3krBMmIejQSFC9a0XTWIOH~O3i30DLUSJoupQuuslU742E1zg1miKg6D6kPgxyiUu9Op92rcQEr-~Yk0DBoGwfYhOlPe1UctBF4PsVCQhJgpDGqQhuknT3ybEJFe2d6MKy3KS1RXOZhyzzL0r7zNI6xhrrB3gPbqboPY8P2T196rmU-gwYsdxWpe8JfRz35iJGW45fz2CfhGAAzoxnhtsLBRn3fSZOXkKIq~0EsL~QpjSgPU5QZfvK2TDQy-BqgagKavFxXjQlFQ4zcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Buddhist_faith_of_non_Buddhists_from_dual_belonging_to_dual_attachment","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"This chapter considers the implications of the Buddhist Abhidhamma understanding of 'faith' (saddhā) as exclusive to 'skilful' (kusala) consciousness and the denial that the followers of non-Buddhist traditions can have 'faith' in their teachers: does this mean that on the Abhidhamma view, since only Buddhists have faith, non-Buddhists are denied skilful conscsiousness? The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.","owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":44497463,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497463/thumbnails/1.jpg","file_name":"Gethin_Dual_Belonging_with_Pali.pdf","download_url":"https://www.academia.edu/attachments/44497463/download_file","bulk_download_file_name":"The_Buddhist_faith_of_non_Buddhists_from.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497463/Gethin_Dual_Belonging_with_Pali-libre.pdf?1460009767=\u0026response-content-disposition=attachment%3B+filename%3DThe_Buddhist_faith_of_non_Buddhists_from.pdf\u0026Expires=1743301337\u0026Signature=GcEqOTcIHVIgoJ8SQgCvFj27i3GphcPStlxmyx0lTknyQj6-uup-ik0PnHo-bGO8QGXeKl3krBMmIejQSFC9a0XTWIOH~O3i30DLUSJoupQuuslU742E1zg1miKg6D6kPgxyiUu9Op92rcQEr-~Yk0DBoGwfYhOlPe1UctBF4PsVCQhJgpDGqQhuknT3ybEJFe2d6MKy3KS1RXOZhyzzL0r7zNI6xhrrB3gPbqboPY8P2T196rmU-gwYsdxWpe8JfRz35iJGW45fz2CfhGAAzoxnhtsLBRn3fSZOXkKIq~0EsL~QpjSgPU5QZfvK2TDQy-BqgagKavFxXjQlFQ4zcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":25051,"name":"Theravada Buddhism","url":"https://www.academia.edu/Documents/in/Theravada_Buddhism"},{"id":188582,"name":"Abhidhamma","url":"https://www.academia.edu/Documents/in/Abhidhamma"},{"id":243979,"name":"Buddhist-Christian Studies","url":"https://www.academia.edu/Documents/in/Buddhist-Christian_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); 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It confronts common interpretations of the sutta that categorize kamma into four types based on their operative status and appearance, arguing instead for a more nuanced understanding of how unskilful and skilful actions influence rebirth. 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Buddhist identity in the Pali commentaries and chronicles" class="work-thumbnail" src="https://attachments.academia-assets.com/44496854/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24142416/Was_Buddhaghosa_a_Therav%C4%81din_Buddhist_identity_in_the_Pali_commentaries_and_chronicles">Was Buddhaghosa a Theravādin? Buddhist identity in the Pali commentaries and chronicles</a></div><div class="wp-workCard_item"><span>How Theravāda is Theravāda? Exploring Buddhist Identities, ed. by Peter Skilling and others, pp. 1–63</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9e9656e057411f89f17a6526914d47a3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44496854,"asset_id":24142416,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44496854/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24142416"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24142416"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24142416; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24142416]").text(description); $(".js-view-count[data-work-id=24142416]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24142416; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24142416']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9e9656e057411f89f17a6526914d47a3" } } $('.js-work-strip[data-work-id=24142416]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24142416,"title":"Was Buddhaghosa a Theravādin? Buddhist identity in the Pali commentaries and chronicles","translated_title":"","metadata":{"abstract":"\n","location":"Chiang Mai","publisher":"Silkworm Books","ai_abstract":"This paper examines the identity of Buddhaghosa, a prominent figure in early Buddhism, and challenges conventional categorizations of Theravādin Buddhism. It discusses the complexities of Buddhist identity as reflected in the Pali commentaries and chronicles, particularly focusing on the context in which Buddhaghosa operated in the early fifth century CE, and how his works contribute to the understanding of Theravāda as a broader tradition rather than a simple lineage.","publication_date":{"day":null,"month":null,"year":2012,"errors":{}},"publication_name":"How Theravāda is Theravāda? 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Rhys Davids in 1881. Si...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Buddhist technical term was first translated as ‘mindfulness’ by T.W. Rhys Davids in 1881. Since then various authors, including Rhys Davids, have attempted definitions of what precisely is meant by mindfulness. Initially these were based on readings and interpretations of ancient Buddhist texts. Beginning in the 1950s some definitions of mindfulness became more informed by the actual practice of meditation. In particular, Nyanaponika’s definition appears to have had significant influence on the definition of mindfulness adopted by those who developed MBSR and MBCT. Turning to the various aspects of mindfulness brought out in traditional Therava ̄da definitions, several of those highlighted are not initially apparent in the definitions current in the context of MBSR and MBCT. Moreover, the MBSR and MBCT notion of mindfulness as ‘non-judgmental’ needs careful consideration from a traditional Buddhist perspective. Nevertheless, the difference in emphasis apparent in the theoretical definitions of mindfulness may not be so significant in the actual clinical application of mindfulness techniques.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="baa5a4fc119f91c6df4d3f02612746cf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37163255,"asset_id":11728668,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37163255/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11728668"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11728668"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11728668; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11728668]").text(description); $(".js-view-count[data-work-id=11728668]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11728668; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11728668']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "baa5a4fc119f91c6df4d3f02612746cf" } } $('.js-work-strip[data-work-id=11728668]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11728668,"title":"On some definitions of mindfulness","translated_title":"","metadata":{"abstract":"The Buddhist technical term was first translated as ‘mindfulness’ by T.W. 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Nevertheless, the difference in emphasis apparent in the theoretical definitions of mindfulness may not be so significant in the actual clinical application of mindfulness techniques.","internal_url":"https://www.academia.edu/11728668/On_some_definitions_of_mindfulness","translated_internal_url":"","created_at":"2015-03-30T14:57:07.829-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163255,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163255/thumbnails/1.jpg","file_name":"Gethin_CB_12_2011.pdf","download_url":"https://www.academia.edu/attachments/37163255/download_file","bulk_download_file_name":"On_some_definitions_of_mindfulness.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163255/Gethin_CB_12_2011-libre.pdf?1427752678=\u0026response-content-disposition=attachment%3B+filename%3DOn_some_definitions_of_mindfulness.pdf\u0026Expires=1743301337\u0026Signature=cEuJLwyaa2Aa30peFXjzUG3r2x9S42DtIbJTlW~XWnCAH~4JDkWcJd3e~njBlTqrTsfw01eJysQb9Q97RoHzn~ZzEiKrsIulyFXRkjq1NwvqiMzt7We9cGvQNuIeRYcwc9fHNZjXEKPbmMcNA8hXrdHlj7j7AihjrBfOo68kIXTYu6zqCgYFjNS~uoPSMCvKT7Q248v2ZMvszn4S5zFX7WrhCtznYXwhDRmfvewJA5Yc51d8ZXeqq1sG~GeqxwdXKs~SlQhEN9goqg38tKk-jRPF7YxE4YtvHVeL5M1jr4k-Xmt2BZ8q5Nht0Z8cPI-buWQu4yYi5VGZQ0fw6vinVg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"On_some_definitions_of_mindfulness","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"The Buddhist technical term was first translated as ‘mindfulness’ by T.W. 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On Counting the suttas of the Saṃyutta-nikāya" class="work-thumbnail" src="https://attachments.academia-assets.com/37163331/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11728730/What_s_in_a_repetition_On_Counting_the_suttas_of_the_Sa%E1%B9%83yutta_nik%C4%81ya">What’s in a repetition? On Counting the suttas of the Saṃyutta-nikāya</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="917d2f50e2584ec333889ab59f42b333" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37163331,"asset_id":11728730,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37163331/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11728730"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11728730"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11728730; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11728730]").text(description); $(".js-view-count[data-work-id=11728730]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11728730; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11728730']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "917d2f50e2584ec333889ab59f42b333" } } $('.js-work-strip[data-work-id=11728730]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11728730,"title":"What’s in a repetition? On Counting the suttas of the Saṃyutta-nikāya","translated_title":"","metadata":{"ai_abstract":"This paper examines the concept of structural repetition within the Saṃyutta-nikāya, analyzing its extent and implications for understanding the text. It discusses the discrepancies in the counted number of suttas between the European editions and the tradition reported by Buddhaghosa, shedding light on methodological challenges in the classification of repetitions. Through various historical interpretations and counting practices, the significance of these repetitions is explored to provide insights into both textual analysis and the implications for broader Buddhist teachings.","journal_name":"Journal of the Pali Text Society 29, 365–387","publication_date":{"day":null,"month":null,"year":2007,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728730/What_s_in_a_repetition_On_Counting_the_suttas_of_the_Sa%E1%B9%83yutta_nik%C4%81ya","translated_internal_url":"","created_at":"2015-03-30T15:09:43.477-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163331,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163331/thumbnails/1.jpg","file_name":"Gethin_JPTS_29_2007.pdf","download_url":"https://www.academia.edu/attachments/37163331/download_file","bulk_download_file_name":"What_s_in_a_repetition_On_Counting_the_s.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163331/Gethin_JPTS_29_2007-libre.pdf?1427753453=\u0026response-content-disposition=attachment%3B+filename%3DWhat_s_in_a_repetition_On_Counting_the_s.pdf\u0026Expires=1743260793\u0026Signature=as3B82CIioU6nLbMMUE2JfywN3oGKaZu36C-hp8kT~hS1zh1PSATo6JP4JcS3QWKEGMDyNz2zX4CYpS6doVDG3n1t~pnyZRv76OIky4WPmosENDErr8D0I0771t4cTx0pJE1uKy~xZBVpSF0kkv3GfGsxh4TI1lZUYHRSa5qIYiB5EM75VehUrOarP3Fak8Ea5PKujUi6d4ov~bXvfXenXLN8sfYP~lmARQjGuisqBWayws3Agtq0BVEy9ZRX~jH7nbKoY03jjNbRwyJmo3E76bOYW1zKHbtnvQuc~izl4LIeLWS1768ESV~V1fVjon5bLR0oUa26hqp83o8pljGgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"What_s_in_a_repetition_On_Counting_the_suttas_of_the_Saṃyutta_nikāya","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":37163331,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163331/thumbnails/1.jpg","file_name":"Gethin_JPTS_29_2007.pdf","download_url":"https://www.academia.edu/attachments/37163331/download_file","bulk_download_file_name":"What_s_in_a_repetition_On_Counting_the_s.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163331/Gethin_JPTS_29_2007-libre.pdf?1427753453=\u0026response-content-disposition=attachment%3B+filename%3DWhat_s_in_a_repetition_On_Counting_the_s.pdf\u0026Expires=1743260793\u0026Signature=as3B82CIioU6nLbMMUE2JfywN3oGKaZu36C-hp8kT~hS1zh1PSATo6JP4JcS3QWKEGMDyNz2zX4CYpS6doVDG3n1t~pnyZRv76OIky4WPmosENDErr8D0I0771t4cTx0pJE1uKy~xZBVpSF0kkv3GfGsxh4TI1lZUYHRSa5qIYiB5EM75VehUrOarP3Fak8Ea5PKujUi6d4ov~bXvfXenXLN8sfYP~lmARQjGuisqBWayws3Agtq0BVEy9ZRX~jH7nbKoY03jjNbRwyJmo3E76bOYW1zKHbtnvQuc~izl4LIeLWS1768ESV~V1fVjon5bLR0oUa26hqp83o8pljGgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":4347,"name":"Pali literature \u0026 language","url":"https://www.academia.edu/Documents/in/Pali_literature_and_language"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-11728730-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="24147280"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24147280/Buddhist_Monks_Buddhist_Kings_Buddhist_Violence_On_the_Early_Buddhist_Attitudes_to_Violence"><img alt="Research paper thumbnail of Buddhist Monks, Buddhist Kings, Buddhist Violence: On the Early Buddhist Attitudes to Violence" class="work-thumbnail" src="https://attachments.academia-assets.com/44499393/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24147280/Buddhist_Monks_Buddhist_Kings_Buddhist_Violence_On_the_Early_Buddhist_Attitudes_to_Violence">Buddhist Monks, Buddhist Kings, Buddhist Violence: On the Early Buddhist Attitudes to Violence</a></div><div class="wp-workCard_item"><span>Religion and Violence in South Asia: Theory and Practice, ed. by John R. Hinnells and Richard King (London: Routledge, 2007), pp. 62–82</span><span>, 2007</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-24147280-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-24147280-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/7058215/table-1-buddhist-monks-buddhist-kings-buddhist-violence-on"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/44499393/table_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/7058217/table-2-buddhist-monks-buddhist-kings-buddhist-violence-on"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/44499393/table_002.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-24147280-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="254500b815950c646d71c1d1566a9a18" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44499393,"asset_id":24147280,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44499393/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24147280"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24147280"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24147280; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24147280]").text(description); $(".js-view-count[data-work-id=24147280]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24147280; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24147280']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "254500b815950c646d71c1d1566a9a18" } } $('.js-work-strip[data-work-id=24147280]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24147280,"title":"Buddhist Monks, Buddhist Kings, Buddhist Violence: On the Early Buddhist Attitudes to Violence","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2007,"errors":{}},"publication_name":"Religion and Violence in South Asia: Theory and Practice, ed. by John R. 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It highlights the central terms and schemas related to meditation practices, illustrating how early texts offer limited practical guidance on meditation methods, despite the significant role meditation plays in early Buddhist thought. The discussion includes comparisons with Chinese Ågamas and explores the evolution of meditation terminology, ultimately addressing the implications for modern interpretations of meditation.","journal_name":"Buddhismus in Geschichte und Gegenwart 9, 201–221","publication_date":{"day":null,"month":null,"year":2004,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728648/On_the_practice_of_Buddhist_meditation_according_to_the_Pali_Nik%C4%81yas_and_exegetical_sources","translated_internal_url":"","created_at":"2015-03-30T14:52:27.530-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163221,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163221/thumbnails/1.jpg","file_name":"Gethin_BGG_9_2004.pdf","download_url":"https://www.academia.edu/attachments/37163221/download_file","bulk_download_file_name":"On_the_practice_of_Buddhist_meditation_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163221/Gethin_BGG_9_2004-libre.pdf?1427752370=\u0026response-content-disposition=attachment%3B+filename%3DOn_the_practice_of_Buddhist_meditation_a.pdf\u0026Expires=1743260793\u0026Signature=Bz8yKKGT0JVpWq0qy7FF3cY3GlXJ6CCqXLm6Z7-j-6HGn95bYShkSqGR3iiaK6ILK1LWtwduuW7NSfW~57-3qMVjaZlHf3h8uaQN9TewSohk4ga~zvbx86qvBG9TebXNgj4NOqXHwcXsaVfh4Od3nQaRRUuyFq50kj3O7yhvskNsaUdRtfdSTlD9k4ChrBJWz40gsS~txTp1PQcAD1vSFYVBCYBO4OfprP7d8LmkxHw-exeN1njkIsEH7FOgo9zUgG3~897MHI9Op1jmIzHFeAMztkbwyWGtlExbrbhvnaepzr5t5vQpwqvi8aq59MCA5a1JFtcnOhh7HPWoQFuA2Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"On_the_practice_of_Buddhist_meditation_according_to_the_Pali_Nikāyas_and_exegetical_sources","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":37163221,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163221/thumbnails/1.jpg","file_name":"Gethin_BGG_9_2004.pdf","download_url":"https://www.academia.edu/attachments/37163221/download_file","bulk_download_file_name":"On_the_practice_of_Buddhist_meditation_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163221/Gethin_BGG_9_2004-libre.pdf?1427752370=\u0026response-content-disposition=attachment%3B+filename%3DOn_the_practice_of_Buddhist_meditation_a.pdf\u0026Expires=1743260793\u0026Signature=Bz8yKKGT0JVpWq0qy7FF3cY3GlXJ6CCqXLm6Z7-j-6HGn95bYShkSqGR3iiaK6ILK1LWtwduuW7NSfW~57-3qMVjaZlHf3h8uaQN9TewSohk4ga~zvbx86qvBG9TebXNgj4NOqXHwcXsaVfh4Od3nQaRRUuyFq50kj3O7yhvskNsaUdRtfdSTlD9k4ChrBJWz40gsS~txTp1PQcAD1vSFYVBCYBO4OfprP7d8LmkxHw-exeN1njkIsEH7FOgo9zUgG3~897MHI9Op1jmIzHFeAMztkbwyWGtlExbrbhvnaepzr5t5vQpwqvi8aq59MCA5a1JFtcnOhh7HPWoQFuA2Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":298802,"name":"Buddhist Meditation","url":"https://www.academia.edu/Documents/in/Buddhist_Meditation"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-11728648-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="11728363"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11728363/Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries"><img alt="Research paper thumbnail of Can killing a living being ever be an act of compassion? The analysis of the act of killing in the Abhidhamma and Pali Commentaries" class="work-thumbnail" src="https://attachments.academia-assets.com/37163017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11728363/Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries">Can killing a living being ever be an act of compassion? The analysis of the act of killing in the Abhidhamma and Pali Commentaries</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Theravādin exegetical tradition, the notion that intentionally killing a living being is w...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Theravādin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is "moral" (kusala) or "immoral" (akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. The cultivation of friendliness in the face of suffering is seen as something that can bring beneficial effects for self and others in a situation where it might seem that compassion should lead one to kill.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5e579214924a0f55c912cec8a8e22204" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37163017,"asset_id":11728363,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37163017/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11728363"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11728363"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11728363; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11728363]").text(description); $(".js-view-count[data-work-id=11728363]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11728363; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11728363']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5e579214924a0f55c912cec8a8e22204" } } $('.js-work-strip[data-work-id=11728363]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11728363,"title":"Can killing a living being ever be an act of compassion? The analysis of the act of killing in the Abhidhamma and Pali Commentaries","translated_title":"","metadata":{"journal_name":"Journal of Buddhist Ethics 11, 167–202","grobid_abstract":"In the Theravādin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is \"moral\" (kusala) or \"immoral\" (akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. The cultivation of friendliness in the face of suffering is seen as something that can bring beneficial effects for self and others in a situation where it might seem that compassion should lead one to kill.","publication_date":{"day":null,"month":null,"year":2004,"errors":{}},"grobid_abstract_attachment_id":37163017},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728363/Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries","translated_internal_url":"","created_at":"2015-03-30T14:31:05.796-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163017/thumbnails/1.jpg","file_name":"Gethin_JBE_11_2004.pdf","download_url":"https://www.academia.edu/attachments/37163017/download_file","bulk_download_file_name":"Can_killing_a_living_being_ever_be_an_ac.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163017/Gethin_JBE_11_2004-libre.pdf?1427751112=\u0026response-content-disposition=attachment%3B+filename%3DCan_killing_a_living_being_ever_be_an_ac.pdf\u0026Expires=1743301337\u0026Signature=cRNnhaMcIX7f~~WnU6YQEYNYEMwMnAK1HfelJCVu-leGCoAq1zWwIQXrwsRU3ypBPdOQWDFj4ywdA1gR~u8EfapgAj19vyuJYc16SG8TnDLLhCIyGN-ZAhthTbMqJYzJqzRZ~e70NnVorfAJJFQ6eMsa9l5DtqBzBqIiyGLy1NTxpGetFa1lrBxr1ky-OOUXOSU~H4Miup~z0R3aXkX00JujyreuasAeSfLiJIgjoJUUAHRprR4NkmkNvDWy~zuk~JMH4PpW5CzE2Bvuj3lCZr9AbJlVq-61onkO3thXGsbJHoAGsnOasZjJTIuyyXmNd~sEI-uIb0UQKMA~WY8dWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries","translated_slug":"","page_count":38,"language":"en","content_type":"Work","summary":"In the Theravādin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is \"moral\" (kusala) or \"immoral\" (akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-11728363-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="33205031"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33205031/He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism"><img alt="Research paper thumbnail of He who sees dhamma sees dhammas: dhamma in early Buddhism" class="work-thumbnail" src="https://attachments.academia-assets.com/53284472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33205031/He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism">He who sees dhamma sees dhammas: dhamma in early Buddhism</a></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-33205031-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-33205031-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/9188988/table-1-he-who-sees-dhamma-sees-dhammas-dhamma-in-early"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/53284472/table_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/9189006/table-2-he-who-sees-dhamma-sees-dhammas-dhamma-in-early"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/53284472/table_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/9189016/table-3-to-illustrate-the-manner-in-which-dhammas-that-are"><img alt="to illustrate the manner in which dhammas that are not lasting or solid but rat her things that vanish almost as soon as they appear — like dew drops at sunrise, like a bubble on water, like a line drawn on water, like a of lightning; mustard-seed placed on the point of an awl, like a flash hings that lack substance and always elude one’s grasp — like a mirage, a conjuring trick, a dream, the circle formed by a whirling fire The third 36 brand, a fairy city, foam, or the trunk of a banana tree. subset comprises three terms each of which brings out " class="figure-slide-image" src="https://figures.academia-assets.com/53284472/table_003.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-33205031-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aff19aa6484df454ae4aa345c8871d72" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53284472,"asset_id":33205031,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53284472/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33205031"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33205031"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33205031; 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It outlines the complexities involved in understanding dhamma across different contexts and highlights three key problems: establishing the meanings in early texts, examining how these meanings evolved, and relating Buddhist dhamma to broader Indian usage. It reviews modern scholarly accounts and presents a consensus on six core meanings of dhamma, including its role in teaching, good conduct, truth, and the nature of reality.","ai_title_tag":"Understanding Dhamma in Early Buddhism","journal_name":"Journal of Indian Philosophy 32 (2004), 513–42","publication_date":{"day":null,"month":null,"year":2004,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/33205031/He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism","translated_internal_url":"","created_at":"2017-05-26T02:09:13.328-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53284472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53284472/thumbnails/1.jpg","file_name":"Gethin_JIP_32_2004.pdf","download_url":"https://www.academia.edu/attachments/53284472/download_file","bulk_download_file_name":"He_who_sees_dhamma_sees_dhammas_dhamma_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53284472/Gethin_JIP_32_2004-libre.pdf?1495789974=\u0026response-content-disposition=attachment%3B+filename%3DHe_who_sees_dhamma_sees_dhammas_dhamma_i.pdf\u0026Expires=1743301337\u0026Signature=cxkX96qrDo4o0yoCbysiKqJE56SR56peQVOo-oZ9b-G-nGA9WdbA3UQioMeavaeV9GZ~DZk9wwccWiBMvKLVnJg1GXUKy-4X31y3ImuBjahXEs7QNwrGYZnb7VnULfsywFX0hVZwVOU2CRKF0gTN8u~WvTKTzdcsYiWjR2QA5lUmVvxI8zaVhIj~fM8z2bcmiiyIt4ih6~813qg3-GFn6SB~l2Bqy2sTSLGqVOj8PD9mw5pW63EWI7WUTuOSz68WxHc6LzB83bZmQ8V4vG9pjMT1RgmZLtwK9A8zGKR9TBaar58WnFE0Ec7xymc9xSMrHTp8PM~QF3MeqzjIpSp6zw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism","translated_slug":"","page_count":30,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":53284472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53284472/thumbnails/1.jpg","file_name":"Gethin_JIP_32_2004.pdf","download_url":"https://www.academia.edu/attachments/53284472/download_file","bulk_download_file_name":"He_who_sees_dhamma_sees_dhammas_dhamma_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53284472/Gethin_JIP_32_2004-libre.pdf?1495789974=\u0026response-content-disposition=attachment%3B+filename%3DHe_who_sees_dhamma_sees_dhammas_dhamma_i.pdf\u0026Expires=1743301337\u0026Signature=cxkX96qrDo4o0yoCbysiKqJE56SR56peQVOo-oZ9b-G-nGA9WdbA3UQioMeavaeV9GZ~DZk9wwccWiBMvKLVnJg1GXUKy-4X31y3ImuBjahXEs7QNwrGYZnb7VnULfsywFX0hVZwVOU2CRKF0gTN8u~WvTKTzdcsYiWjR2QA5lUmVvxI8zaVhIj~fM8z2bcmiiyIt4ih6~813qg3-GFn6SB~l2Bqy2sTSLGqVOj8PD9mw5pW63EWI7WUTuOSz68WxHc6LzB83bZmQ8V4vG9pjMT1RgmZLtwK9A8zGKR9TBaar58WnFE0Ec7xymc9xSMrHTp8PM~QF3MeqzjIpSp6zw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); 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By examining the structured cosmological views found within these ancient texts, the author aims to provide insights into the historical development and implications of such ideas, particularly in relation to Mahayana Buddhism.","journal_name":"History of Religions 36, 183–217","publication_date":{"day":null,"month":null,"year":1997,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728537/Cosmology_and_Meditation_From_the_Agga%C3%B1%C3%B1a_Sutta_to_the_Mah%C4%81y%C4%81na","translated_internal_url":"","created_at":"2015-03-30T14:43:13.545-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163161/thumbnails/1.jpg","file_name":"Gethin_HR_36_1997.pdf","download_url":"https://www.academia.edu/attachments/37163161/download_file","bulk_download_file_name":"Cosmology_and_Meditation_From_the_Aggann.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163161/Gethin_HR_36_1997-libre.pdf?1427751844=\u0026response-content-disposition=attachment%3B+filename%3DCosmology_and_Meditation_From_the_Aggann.pdf\u0026Expires=1743260793\u0026Signature=Cv7umPn6XXpbxDA5WBV-vQSQsRXWJBZEjdPN4rmTZ14lNz-6eBADbiLebENveanWYrekuDLYNn1uSmCiq34ysF7i-1t3tssMe0u8rFdExkjJzdHoZzx7eJ-1AAkWqkbB7l~WtOSEppJQG6Qbn8KYbCLNvaeA-TZIJy3DvK4EdyyU2erICHgiuXxkBrNW5ig~jGdhzxjw6SCB21nhtnO3AoJSxo8jrgeovGckMSee4630UJjxGM9I5hjIeYXt~s~-NRmX6b5UjwoLQVDvx-SYDmksMqnaUbJCWpVM~99yafN~jPaCF89H2NWPoDgS7VASarBLpKwfseOY9TwTsLDGEA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Cosmology_and_Meditation_From_the_Aggañña_Sutta_to_the_Mahāyāna","translated_slug":"","page_count":36,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":37163161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163161/thumbnails/1.jpg","file_name":"Gethin_HR_36_1997.pdf","download_url":"https://www.academia.edu/attachments/37163161/download_file","bulk_download_file_name":"Cosmology_and_Meditation_From_the_Aggann.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163161/Gethin_HR_36_1997-libre.pdf?1427751844=\u0026response-content-disposition=attachment%3B+filename%3DCosmology_and_Meditation_From_the_Aggann.pdf\u0026Expires=1743260793\u0026Signature=Cv7umPn6XXpbxDA5WBV-vQSQsRXWJBZEjdPN4rmTZ14lNz-6eBADbiLebENveanWYrekuDLYNn1uSmCiq34ysF7i-1t3tssMe0u8rFdExkjJzdHoZzx7eJ-1AAkWqkbB7l~WtOSEppJQG6Qbn8KYbCLNvaeA-TZIJy3DvK4EdyyU2erICHgiuXxkBrNW5ig~jGdhzxjw6SCB21nhtnO3AoJSxo8jrgeovGckMSee4630UJjxGM9I5hjIeYXt~s~-NRmX6b5UjwoLQVDvx-SYDmksMqnaUbJCWpVM~99yafN~jPaCF89H2NWPoDgS7VASarBLpKwfseOY9TwTsLDGEA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":298802,"name":"Buddhist Meditation","url":"https://www.academia.edu/Documents/in/Buddhist_Meditation"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-11728537-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="24142507"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24142507/Bhava%E1%B9%85ga_and_Rebirth_According_to_the_Abhidhamma"><img alt="Research paper thumbnail of Bhavaṅga and Rebirth According to the Abhidhamma" class="work-thumbnail" src="https://attachments.academia-assets.com/44497017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24142507/Bhava%E1%B9%85ga_and_Rebirth_According_to_the_Abhidhamma">Bhavaṅga and Rebirth According to the Abhidhamma</a></div><div class="wp-workCard_item"><span>The Buddhist Forum, Vol. III, ed. by Tadeusz Skorupski and Ulrich Pagel (London: School of Oriental and African Studies, 1994), pp. 11–35.</span><span>, 1994</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not explicitly equate bhavaṅga and the unconscious as implied by Collins op. cit., 304, n. 22, he merely discusses the term in this connection and in fact acknowledges that the term is problematic since what scholars have said about it seems contradictory and to involve a certain interpretive element. 3 See Collins, op. cit., 238-47; P.J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem, La Salle, Open Court Publishing Co. , 1986, 38-9; Griffiths, quite mistakenly, even goes so far as to state that "bhavaṅga is a type of consciousness that operates with no object" (36). 4 S. Collins, op. cit., 2, 45.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8c9a6f5a0c58b57da4171e9c53884b2f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44497017,"asset_id":24142507,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44497017/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24142507"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24142507"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24142507; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24142507]").text(description); $(".js-view-count[data-work-id=24142507]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24142507; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24142507']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8c9a6f5a0c58b57da4171e9c53884b2f" } } $('.js-work-strip[data-work-id=24142507]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24142507,"title":"Bhavaṅga and Rebirth According to the Abhidhamma","translated_title":"","metadata":{"location":"London","publisher":"School of Oriental and African Studies","journal_name":"The Buddhist Forum, 3 (1994), 11–35","grobid_abstract":"P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not explicitly equate bhavaṅga and the unconscious as implied by Collins op. cit., 304, n. 22, he merely discusses the term in this connection and in fact acknowledges that the term is problematic since what scholars have said about it seems contradictory and to involve a certain interpretive element. 3 See Collins, op. cit., 238-47; P.J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem, La Salle, Open Court Publishing Co. , 1986, 38-9; Griffiths, quite mistakenly, even goes so far as to state that \"bhavaṅga is a type of consciousness that operates with no object\" (36). 4 S. Collins, op. cit., 2, 45.","publication_date":{"day":null,"month":null,"year":1994,"errors":{}},"publication_name":"The Buddhist Forum, Vol. III, ed. by Tadeusz Skorupski and Ulrich Pagel (London: School of Oriental and African Studies, 1994), pp. 11–35.","grobid_abstract_attachment_id":44497017},"translated_abstract":null,"internal_url":"https://www.academia.edu/24142507/Bhava%E1%B9%85ga_and_Rebirth_According_to_the_Abhidhamma","translated_internal_url":"","created_at":"2016-04-06T22:37:26.823-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":44497017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497017/thumbnails/1.jpg","file_name":"Gethin_Bhavanga_and_Rebirth_1994.pdf","download_url":"https://www.academia.edu/attachments/44497017/download_file","bulk_download_file_name":"Bhavaga_and_Rebirth_According_to_the_Ab.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497017/Gethin_Bhavanga_and_Rebirth_1994-libre.pdf?1460007848=\u0026response-content-disposition=attachment%3B+filename%3DBhavaga_and_Rebirth_According_to_the_Ab.pdf\u0026Expires=1743301337\u0026Signature=UHApo8YJPgSbR1FrL5EZTzkMSTL8JMAkgHEebDYOCx1deh-DIH~fRzmQsVFaF0xPtrtxf0hUSyt2CScGr~1-YPbwDix2rOEVrMHveaP5-Dai0to6lRtskmetEhtxblhfviksybTtCfWo0zL8JMtJcDmdMBSZmBqWb7P7OSlXmVkv-Mm0z-CgcAAe-XDJNCOWsw2mYfv3Yi4J-e0e4wK4eQW3iauOJLWCmBi1J8F8Yago6KDG-nE8l499rQOBPMpPjwUs0nFPL-Du~uJf~ydgKnJ~aGzDnk0d7fYcaMMxCXhZwGyeeE83U-1Q5IjPGI4eJlFTV4T6zwaLyjrK0aTNqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Bhavaṅga_and_Rebirth_According_to_the_Abhidhamma","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not explicitly equate bhavaṅga and the unconscious as implied by Collins op. cit., 304, n. 22, he merely discusses the term in this connection and in fact acknowledges that the term is problematic since what scholars have said about it seems contradictory and to involve a certain interpretive element. 3 See Collins, op. cit., 238-47; P.J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem, La Salle, Open Court Publishing Co. , 1986, 38-9; Griffiths, quite mistakenly, even goes so far as to state that \"bhavaṅga is a type of consciousness that operates with no object\" (36). 4 S. Collins, op. cit., 2, 45.","owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":44497017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497017/thumbnails/1.jpg","file_name":"Gethin_Bhavanga_and_Rebirth_1994.pdf","download_url":"https://www.academia.edu/attachments/44497017/download_file","bulk_download_file_name":"Bhavaga_and_Rebirth_According_to_the_Ab.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497017/Gethin_Bhavanga_and_Rebirth_1994-libre.pdf?1460007848=\u0026response-content-disposition=attachment%3B+filename%3DBhavaga_and_Rebirth_According_to_the_Ab.pdf\u0026Expires=1743301337\u0026Signature=UHApo8YJPgSbR1FrL5EZTzkMSTL8JMAkgHEebDYOCx1deh-DIH~fRzmQsVFaF0xPtrtxf0hUSyt2CScGr~1-YPbwDix2rOEVrMHveaP5-Dai0to6lRtskmetEhtxblhfviksybTtCfWo0zL8JMtJcDmdMBSZmBqWb7P7OSlXmVkv-Mm0z-CgcAAe-XDJNCOWsw2mYfv3Yi4J-e0e4wK4eQW3iauOJLWCmBi1J8F8Yago6KDG-nE8l499rQOBPMpPjwUs0nFPL-Du~uJf~ydgKnJ~aGzDnk0d7fYcaMMxCXhZwGyeeE83U-1Q5IjPGI4eJlFTV4T6zwaLyjrK0aTNqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":19093,"name":"Indian Buddhism","url":"https://www.academia.edu/Documents/in/Indian_Buddhism"},{"id":25051,"name":"Theravada Buddhism","url":"https://www.academia.edu/Documents/in/Theravada_Buddhism"},{"id":53289,"name":"Abhidharma","url":"https://www.academia.edu/Documents/in/Abhidharma"},{"id":188582,"name":"Abhidhamma","url":"https://www.academia.edu/Documents/in/Abhidhamma"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-24142507-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="24132029"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24132029/The_M%C4%81tik%C4%81s_Memorization_Mindfulness_and_the_List"><img alt="Research paper thumbnail of The Mātikās: Memorization, Mindfulness and the List" class="work-thumbnail" src="https://attachments.academia-assets.com/44489884/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24132029/The_M%C4%81tik%C4%81s_Memorization_Mindfulness_and_the_List">The Mātikās: Memorization, Mindfulness and the List</a></div><div class="wp-workCard_item"><span>In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism, ed. by J. Gyatso, pp. 149–172</span><span>, 1992</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c7213ebf228518a6383dccb6a325dee8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44489884,"asset_id":24132029,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44489884/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24132029"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24132029"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24132029; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24132029]").text(description); $(".js-view-count[data-work-id=24132029]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24132029; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24132029']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c7213ebf228518a6383dccb6a325dee8" } } $('.js-work-strip[data-work-id=24132029]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24132029,"title":"The Mātikās: Memorization, Mindfulness and the List","translated_title":"","metadata":{"location":"Albany","publisher":"State University of New York","ai_abstract":"The paper explores the significance of lists in Buddhist literature, particularly focusing on their role as mnemonic devices that shaped oral traditions. 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While these texts are generally accepted as composed and initially transmitted orally, three issues emerge as contested by the authors: (1) how far the variations in language, wording and arrangement are indicative of a period of relatively free oral composition and transmission during which the texts remained unfixed; (2) the role of repeated formulas in oral composition and transmission; and (3) whether the texts are better regarded as compilations of textual memories of the Buddha and his teachings or as deliberate literary compositions. The article argues that neither the kinds of variation we find between different versions of texts (surviving in Pali, Buddhist Sanskrit, Gāndhāri, and Chinese translation) nor the aspects of literary construction presented by the texts are adequately accounted for by Anālayo's theory of layered 'textual memories'; these require something close to the Parry-Lord theory of oral literature (as first proposed by Lance Cousins) and Shulman's notion of 'the play of formulas' .</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6bd90c21a78ed4d094de97b829aa0559" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121490729,"asset_id":127812487,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121490729/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812487"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812487"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812487; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812487]").text(description); $(".js-view-count[data-work-id=127812487]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812487; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812487']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6bd90c21a78ed4d094de97b829aa0559" } } $('.js-work-strip[data-work-id=127812487]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812487,"title":"Playing with Formulas","translated_title":"","metadata":{"abstract":"This article considers three recent monographs (Allon 2021, Shulman 2021, Anālayo 2022) concerned with the composition and transmission of early Buddhis texts. 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The article argues that neither the kinds of variation we find between different versions of texts (surviving in Pali, Buddhist Sanskrit, Gāndhāri, and Chinese translation) nor the aspects of literary construction presented by the texts are adequately accounted for by Anālayo's theory of layered 'textual memories'; these require something close to the Parry-Lord theory of oral literature (as first proposed by Lance Cousins) and Shulman's notion of 'the play of formulas' .","internal_url":"https://www.academia.edu/127812487/Playing_with_Formulas","translated_internal_url":"","created_at":"2025-02-22T07:22:39.927-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":121490729,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121490729/thumbnails/1.jpg","file_name":"Gethin_IIJ_68_2025.pdf","download_url":"https://www.academia.edu/attachments/121490729/download_file","bulk_download_file_name":"Playing_with_Formulas.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121490729/Gethin_IIJ_68_2025-libre.pdf?1740240867=\u0026response-content-disposition=attachment%3B+filename%3DPlaying_with_Formulas.pdf\u0026Expires=1743301336\u0026Signature=aY96G2d3udB0V17LzcHpmpnP7zrfOFDZsR1M09FrCW1AKykZyhid6opavyizeVMrMNZD47xkQ40t85bGekP2mgRjqT9ZQ6Opbx7tjfZ9Y7w5nUE7njJgA2ZUC7sSGm~4N6Z~PIWKnQE7EaUjYBddtWaSdS8cqH-m9mNQBF0UWVZ9PA6iKNXyLtrQUuv-SHDZwolIXGkISRgc6vFCT19~18C4hkcPM-KcAFDA~IrEBMR00f-w6DYlhFz22uCvmLfy7~wao8xnDkcJ~AczN~rypjZU~n6f~TzxJPmDrgi70~wZVNJSZ36K2MTwkUujU8BTaPVGiJvRa3juQi1x9uCQcw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Playing_with_Formulas","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"This article considers three recent monographs (Allon 2021, Shulman 2021, Anālayo 2022) concerned with the composition and transmission of early Buddhis texts. 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Kahrs, ed. by Alastair Gornall (Halle: Universitätsverlag Halle-Wittenberg, 2022), pp. 161–82.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1ebf7889b898cb9054251d9bf65f9a41" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121490822,"asset_id":127812620,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121490822/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812620"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812620"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812620; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812620]").text(description); $(".js-view-count[data-work-id=127812620]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812620; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812620']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1ebf7889b898cb9054251d9bf65f9a41" } } $('.js-work-strip[data-work-id=127812620]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812620,"title":"What Upasīva Asked and How the Buddha Answered: On the Upasīvamāṇavapucchā (Suttanipāta vv. 1069–1076) and Its Commentaries","translated_title":"","metadata":{"publication_name":"In: Jñānapraśaṃsā: In Praise of Knowledge: Essays in Honour of E. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-127810111-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="127812797"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127812797/Reading_Repetitions_in_the_Sa%E1%B9%83yutta_Nik%C4%81ya_and_Early_Abhidhamma_From_the_Mah%C4%81_Vagga_to_the_Dhammasa%E1%B9%85ga%E1%B9%87i"><img alt="Research paper thumbnail of Reading Repetitions in the Saṃyutta-Nikāya and Early Abhidhamma: From the Mahā-Vagga to the Dhammasaṅgaṇi" class="work-thumbnail" src="https://attachments.academia-assets.com/121491011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127812797/Reading_Repetitions_in_the_Sa%E1%B9%83yutta_Nik%C4%81ya_and_Early_Abhidhamma_From_the_Mah%C4%81_Vagga_to_the_Dhammasa%E1%B9%85ga%E1%B9%87i">Reading Repetitions in the Saṃyutta-Nikāya and Early Abhidhamma: From the Mahā-Vagga to the Dhammasaṅgaṇi</a></div><div class="wp-workCard_item"><span>In: Research on the Saṃyukta–āgama, ed. by Dhammadinnā (Taipei: Dharma Drum Corporation, 2020), pp. 109–169.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Saṃyutta-nikāya and Saṃyukta-āgama are constructed around the framework of a particular set o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Saṃyutta-nikāya and Saṃyukta-āgama are constructed around the framework of a particular set of lists: twelvefold dependent origination, the five bundles, the six sense-organs and the seven sets (applications of mindfulness, right endeavours, bases of success, faculties, powers, constituents of awakening, eightfold path). The same set of lists informs the structure of certain canonical Abhidharma texts of different schools (e.g., the Vibhaṅga, the Dharmaskandha, the *Śāriputrābhidharma). The Mahā-vagga of the Saṃyutta-nikāya and the Mārga-varga of the Saṃyukta-āgama both focus on the seven sets and additional items. A feature of the Mahā-vagga is the use of templates of up to three layers of repetition; the manner in which these are applied to particular lists appears to be one of the ways the compilers of the Saṃyutta-nikāya use to communicate their understanding of the Buddha's teaching; in particular the close relationship between the developing of the sevens sets and the developing of jhāna is indicated by the application of the same repetition templates in each case. Turning to the Abhidhamma, the Dhammasaṅgaṇi's account of the arising of episodes of consciousness uses repetition templates of up to six layers to suggest the richness of skilful consciousness by indicating over one hundred thousand varieties. In a manner that seems to build on the Mahā-vagga's association of the seven sets with the jhānas, this account brings out how, through the development of sense-sphere, form-sphere, and formless-sphere consciousness, the development of the seven sets is brought to fulfilment in the thousands of varieties of transcendent jhāna.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="72d344b3bc071051f5ade24094374aeb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121491011,"asset_id":127812797,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121491011/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812797"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812797"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812797; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812797]").text(description); $(".js-view-count[data-work-id=127812797]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812797; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812797']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "72d344b3bc071051f5ade24094374aeb" } } $('.js-work-strip[data-work-id=127812797]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812797,"title":"Reading Repetitions in the Saṃyutta-Nikāya and Early Abhidhamma: From the Mahā-Vagga to the Dhammasaṅgaṇi","translated_title":"","metadata":{"grobid_abstract":"The Saṃyutta-nikāya and Saṃyukta-āgama are constructed around the framework of a particular set of lists: twelvefold dependent origination, the five bundles, the six sense-organs and the seven sets (applications of mindfulness, right endeavours, bases of success, faculties, powers, constituents of awakening, eightfold path). 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Sancho Fermín (Burgos: Grupo Editorial Fonte, 2019), pp. 177–206</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="df20155b6810a8ca15d6493cf88c644f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121491113,"asset_id":127812906,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121491113/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127812906"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127812906"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127812906; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127812906]").text(description); $(".js-view-count[data-work-id=127812906]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127812906; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127812906']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "df20155b6810a8ca15d6493cf88c644f" } } $('.js-work-strip[data-work-id=127812906]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127812906,"title":"The Jhānas in the Buddhist Path to Liberation: The Theravāda Perspective","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"In: Meditación y contemplación: Caminos hacia la paz (Budismo Theravada y mística teresiana): Meditation and contemplation: Pathways to peace (Theravada Buddhism and Teresian Mysticism), ed. by F. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-127812906-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="127813124"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127813124/Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_sty%C4%81na_and_middha"><img alt="Research paper thumbnail of Body, Mind and Sleepiness: On the Abhidharma Understanding of styāna and middha" class="work-thumbnail" src="https://attachments.academia-assets.com/121491299/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127813124/Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_sty%C4%81na_and_middha">Body, Mind and Sleepiness: On the Abhidharma Understanding of styāna and middha</a></div><div class="wp-workCard_item"><span>Journal of the International College for Postgraduate Buddhist Studies, 21 (2017), 254–16</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not sp...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not specific about the figure one hundred. not strictly dharmas in their own right. 2 So far as I know, in no Indian Sarvāstivāda work, nor in Vasubandhuʼs , is there any specific mention of ʻseventy-five dharmasʼ; nor do we ever find a list that consists of exactly seventy-five dharmas. The notion that Vasubandhuʼs recognises just seventy-five seems to derive from a work of one of Xuanzangʼs disciples, Puguangʼs 法宗原 (seventh century). 3 And as for the Yogācāra, the list of one hundred dharmas derives from a short work that merely lists the , attributed in China to Vasubandhu but in Tibetan tradition to Dharmapāla: the or ʻLucid</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5bbd43a4a6074df060742dfa94748a7a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121491299,"asset_id":127813124,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121491299/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127813124"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127813124"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127813124; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127813124]").text(description); $(".js-view-count[data-work-id=127813124]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127813124; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127813124']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5bbd43a4a6074df060742dfa94748a7a" } } $('.js-work-strip[data-work-id=127813124]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127813124,"title":"Body, Mind and Sleepiness: On the Abhidharma Understanding of styāna and middha","translated_title":"","metadata":{"grobid_abstract":"Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not specific about the figure one hundred. not strictly dharmas in their own right. 2 So far as I know, in no Indian Sarvāstivāda work, nor in Vasubandhuʼs , is there any specific mention of ʻseventy-five dharmasʼ; nor do we ever find a list that consists of exactly seventy-five dharmas. The notion that Vasubandhuʼs recognises just seventy-five seems to derive from a work of one of Xuanzangʼs disciples, Puguangʼs 法宗原 (seventh century). 3 And as for the Yogācāra, the list of one hundred dharmas derives from a short work that merely lists the , attributed in China to Vasubandhu but in Tibetan tradition to Dharmapāla: the or ʻLucid","publication_name":"Journal of the International College for Postgraduate Buddhist Studies, 21 (2017), 254–16","grobid_abstract_attachment_id":121491299},"translated_abstract":null,"internal_url":"https://www.academia.edu/127813124/Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_sty%C4%81na_and_middha","translated_internal_url":"","created_at":"2025-02-22T08:11:44.765-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":121491299,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121491299/thumbnails/1.jpg","file_name":"Gethin_JICPBS_21_2017.pdf","download_url":"https://www.academia.edu/attachments/121491299/download_file","bulk_download_file_name":"Body_Mind_and_Sleepiness_On_the_Abhidhar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121491299/Gethin_JICPBS_21_2017-libre.pdf?1740244794=\u0026response-content-disposition=attachment%3B+filename%3DBody_Mind_and_Sleepiness_On_the_Abhidhar.pdf\u0026Expires=1743260792\u0026Signature=BNS7zbu83Jucn0UzMezimJ4yG4LRBdZALBnMCNyBWp~7gaoycCgaI4miw3Xq7ltx3wo0YQ0upu9kGlbHjB1ZVFq2rbkxsKCmV5-yaKFbKviWaoeyZpxBkXixellOdm-chBfhA3dXpAHMvg3pfKSTp~GwufNqmjyvadnm-FDri1gW3D-QmvLzELS6gJtIXRVQ4n4YkzwEhhYqH~e9nys5pUU7fIQO69dnJeq1mcPHpPV7lBaiOwlzVuvbi52wYqdyU~Iwk4eP-JgIIrl741B-F5gjeVn2C8HEnWbsmYOEgva9Kh-WitBNaanahd5do3OamwYNF8EfXChrTFoWu56dlg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Body_Mind_and_Sleepiness_On_the_Abhidharma_Understanding_of_styāna_and_middha","translated_slug":"","page_count":40,"language":"en","content_type":"Work","summary":"Takakusu is more precise associating the figure seventy-five with Vasubandhuʼs , though is not specific about the figure one hundred. not strictly dharmas in their own right. 2 So far as I know, in no Indian Sarvāstivāda work, nor in Vasubandhuʼs , is there any specific mention of ʻseventy-five dharmasʼ; nor do we ever find a list that consists of exactly seventy-five dharmas. 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The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f98690da92e32666d45991e841bb6e01" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44497463,"asset_id":24143599,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44497463/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24143599"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24143599"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24143599; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24143599]").text(description); $(".js-view-count[data-work-id=24143599]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24143599; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24143599']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f98690da92e32666d45991e841bb6e01" } } $('.js-work-strip[data-work-id=24143599]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24143599,"title":"The Buddhist faith of non-Buddhists: from dual belonging to dual attachment","translated_title":"","metadata":{"abstract":"This chapter considers the implications of the Buddhist Abhidhamma understanding of 'faith' (saddhā) as exclusive to 'skilful' (kusala) consciousness and the denial that the followers of non-Buddhist traditions can have 'faith' in their teachers: does this mean that on the Abhidhamma view, since only Buddhists have faith, non-Buddhists are denied skilful conscsiousness? The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.","more_info":"This version contains the text of the published chapter (with the pagination of the published chapter indicated in square brackets); in addition the Pali text of all quoted and translated passages has been added in the footnotes.","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Buddhist Christian Dual Belonging: Affirmations, Objections, Explorations ed. by Gavin D’Costa and Ross Thompson (Farnham: Ashgate, 2016), pp. 179–195"},"translated_abstract":"This chapter considers the implications of the Buddhist Abhidhamma understanding of 'faith' (saddhā) as exclusive to 'skilful' (kusala) consciousness and the denial that the followers of non-Buddhist traditions can have 'faith' in their teachers: does this mean that on the Abhidhamma view, since only Buddhists have faith, non-Buddhists are denied skilful conscsiousness? The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.","internal_url":"https://www.academia.edu/24143599/The_Buddhist_faith_of_non_Buddhists_from_dual_belonging_to_dual_attachment","translated_internal_url":"","created_at":"2016-04-06T23:12:47.117-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":44497463,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497463/thumbnails/1.jpg","file_name":"Gethin_Dual_Belonging_with_Pali.pdf","download_url":"https://www.academia.edu/attachments/44497463/download_file","bulk_download_file_name":"The_Buddhist_faith_of_non_Buddhists_from.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497463/Gethin_Dual_Belonging_with_Pali-libre.pdf?1460009767=\u0026response-content-disposition=attachment%3B+filename%3DThe_Buddhist_faith_of_non_Buddhists_from.pdf\u0026Expires=1743301337\u0026Signature=GcEqOTcIHVIgoJ8SQgCvFj27i3GphcPStlxmyx0lTknyQj6-uup-ik0PnHo-bGO8QGXeKl3krBMmIejQSFC9a0XTWIOH~O3i30DLUSJoupQuuslU742E1zg1miKg6D6kPgxyiUu9Op92rcQEr-~Yk0DBoGwfYhOlPe1UctBF4PsVCQhJgpDGqQhuknT3ybEJFe2d6MKy3KS1RXOZhyzzL0r7zNI6xhrrB3gPbqboPY8P2T196rmU-gwYsdxWpe8JfRz35iJGW45fz2CfhGAAzoxnhtsLBRn3fSZOXkKIq~0EsL~QpjSgPU5QZfvK2TDQy-BqgagKavFxXjQlFQ4zcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Buddhist_faith_of_non_Buddhists_from_dual_belonging_to_dual_attachment","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"This chapter considers the implications of the Buddhist Abhidhamma understanding of 'faith' (saddhā) as exclusive to 'skilful' (kusala) consciousness and the denial that the followers of non-Buddhist traditions can have 'faith' in their teachers: does this mean that on the Abhidhamma view, since only Buddhists have faith, non-Buddhists are denied skilful conscsiousness? The chapter argues that in the Abhidhamma 'faith' Abhidhamma is understood as a universal rather than exclusive quality: trust in the eficacy of goodness and truth; just as (according to the Paṭṭhāna) Buddhists may be prone to view (diṭṭhi) and conceit (māna) in the form of attachment to and pride in Buddhism, so non-Buddhists may experience the quality the Abhidhamma identifies as 'faith' without reference to Buddhism. The dual-belonging Buddhist-Christian must ultimately give up attachment to both 'Buddhism' and 'Christianity'.","owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":44497463,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497463/thumbnails/1.jpg","file_name":"Gethin_Dual_Belonging_with_Pali.pdf","download_url":"https://www.academia.edu/attachments/44497463/download_file","bulk_download_file_name":"The_Buddhist_faith_of_non_Buddhists_from.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497463/Gethin_Dual_Belonging_with_Pali-libre.pdf?1460009767=\u0026response-content-disposition=attachment%3B+filename%3DThe_Buddhist_faith_of_non_Buddhists_from.pdf\u0026Expires=1743301337\u0026Signature=GcEqOTcIHVIgoJ8SQgCvFj27i3GphcPStlxmyx0lTknyQj6-uup-ik0PnHo-bGO8QGXeKl3krBMmIejQSFC9a0XTWIOH~O3i30DLUSJoupQuuslU742E1zg1miKg6D6kPgxyiUu9Op92rcQEr-~Yk0DBoGwfYhOlPe1UctBF4PsVCQhJgpDGqQhuknT3ybEJFe2d6MKy3KS1RXOZhyzzL0r7zNI6xhrrB3gPbqboPY8P2T196rmU-gwYsdxWpe8JfRz35iJGW45fz2CfhGAAzoxnhtsLBRn3fSZOXkKIq~0EsL~QpjSgPU5QZfvK2TDQy-BqgagKavFxXjQlFQ4zcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":25051,"name":"Theravada Buddhism","url":"https://www.academia.edu/Documents/in/Theravada_Buddhism"},{"id":188582,"name":"Abhidhamma","url":"https://www.academia.edu/Documents/in/Abhidhamma"},{"id":243979,"name":"Buddhist-Christian Studies","url":"https://www.academia.edu/Documents/in/Buddhist-Christian_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); 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It confronts common interpretations of the sutta that categorize kamma into four types based on their operative status and appearance, arguing instead for a more nuanced understanding of how unskilful and skilful actions influence rebirth. 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Buddhist identity in the Pali commentaries and chronicles" class="work-thumbnail" src="https://attachments.academia-assets.com/44496854/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24142416/Was_Buddhaghosa_a_Therav%C4%81din_Buddhist_identity_in_the_Pali_commentaries_and_chronicles">Was Buddhaghosa a Theravādin? Buddhist identity in the Pali commentaries and chronicles</a></div><div class="wp-workCard_item"><span>How Theravāda is Theravāda? Exploring Buddhist Identities, ed. by Peter Skilling and others, pp. 1–63</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9e9656e057411f89f17a6526914d47a3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44496854,"asset_id":24142416,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44496854/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24142416"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24142416"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24142416; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24142416]").text(description); $(".js-view-count[data-work-id=24142416]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24142416; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24142416']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9e9656e057411f89f17a6526914d47a3" } } $('.js-work-strip[data-work-id=24142416]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24142416,"title":"Was Buddhaghosa a Theravādin? Buddhist identity in the Pali commentaries and chronicles","translated_title":"","metadata":{"abstract":"\n","location":"Chiang Mai","publisher":"Silkworm Books","ai_abstract":"This paper examines the identity of Buddhaghosa, a prominent figure in early Buddhism, and challenges conventional categorizations of Theravādin Buddhism. It discusses the complexities of Buddhist identity as reflected in the Pali commentaries and chronicles, particularly focusing on the context in which Buddhaghosa operated in the early fifth century CE, and how his works contribute to the understanding of Theravāda as a broader tradition rather than a simple lineage.","publication_date":{"day":null,"month":null,"year":2012,"errors":{}},"publication_name":"How Theravāda is Theravāda? 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Rhys Davids in 1881. Si...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Buddhist technical term was first translated as ‘mindfulness’ by T.W. Rhys Davids in 1881. Since then various authors, including Rhys Davids, have attempted definitions of what precisely is meant by mindfulness. Initially these were based on readings and interpretations of ancient Buddhist texts. Beginning in the 1950s some definitions of mindfulness became more informed by the actual practice of meditation. In particular, Nyanaponika’s definition appears to have had significant influence on the definition of mindfulness adopted by those who developed MBSR and MBCT. Turning to the various aspects of mindfulness brought out in traditional Therava ̄da definitions, several of those highlighted are not initially apparent in the definitions current in the context of MBSR and MBCT. Moreover, the MBSR and MBCT notion of mindfulness as ‘non-judgmental’ needs careful consideration from a traditional Buddhist perspective. Nevertheless, the difference in emphasis apparent in the theoretical definitions of mindfulness may not be so significant in the actual clinical application of mindfulness techniques.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="baa5a4fc119f91c6df4d3f02612746cf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37163255,"asset_id":11728668,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37163255/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11728668"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11728668"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11728668; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11728668]").text(description); $(".js-view-count[data-work-id=11728668]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11728668; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11728668']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "baa5a4fc119f91c6df4d3f02612746cf" } } $('.js-work-strip[data-work-id=11728668]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11728668,"title":"On some definitions of mindfulness","translated_title":"","metadata":{"abstract":"The Buddhist technical term was first translated as ‘mindfulness’ by T.W. 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Nevertheless, the difference in emphasis apparent in the theoretical definitions of mindfulness may not be so significant in the actual clinical application of mindfulness techniques.","internal_url":"https://www.academia.edu/11728668/On_some_definitions_of_mindfulness","translated_internal_url":"","created_at":"2015-03-30T14:57:07.829-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163255,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163255/thumbnails/1.jpg","file_name":"Gethin_CB_12_2011.pdf","download_url":"https://www.academia.edu/attachments/37163255/download_file","bulk_download_file_name":"On_some_definitions_of_mindfulness.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163255/Gethin_CB_12_2011-libre.pdf?1427752678=\u0026response-content-disposition=attachment%3B+filename%3DOn_some_definitions_of_mindfulness.pdf\u0026Expires=1743301337\u0026Signature=cEuJLwyaa2Aa30peFXjzUG3r2x9S42DtIbJTlW~XWnCAH~4JDkWcJd3e~njBlTqrTsfw01eJysQb9Q97RoHzn~ZzEiKrsIulyFXRkjq1NwvqiMzt7We9cGvQNuIeRYcwc9fHNZjXEKPbmMcNA8hXrdHlj7j7AihjrBfOo68kIXTYu6zqCgYFjNS~uoPSMCvKT7Q248v2ZMvszn4S5zFX7WrhCtznYXwhDRmfvewJA5Yc51d8ZXeqq1sG~GeqxwdXKs~SlQhEN9goqg38tKk-jRPF7YxE4YtvHVeL5M1jr4k-Xmt2BZ8q5Nht0Z8cPI-buWQu4yYi5VGZQ0fw6vinVg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"On_some_definitions_of_mindfulness","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"The Buddhist technical term was first translated as ‘mindfulness’ by T.W. 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On Counting the suttas of the Saṃyutta-nikāya" class="work-thumbnail" src="https://attachments.academia-assets.com/37163331/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11728730/What_s_in_a_repetition_On_Counting_the_suttas_of_the_Sa%E1%B9%83yutta_nik%C4%81ya">What’s in a repetition? On Counting the suttas of the Saṃyutta-nikāya</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="917d2f50e2584ec333889ab59f42b333" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37163331,"asset_id":11728730,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37163331/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11728730"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11728730"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11728730; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11728730]").text(description); $(".js-view-count[data-work-id=11728730]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11728730; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11728730']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "917d2f50e2584ec333889ab59f42b333" } } $('.js-work-strip[data-work-id=11728730]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11728730,"title":"What’s in a repetition? On Counting the suttas of the Saṃyutta-nikāya","translated_title":"","metadata":{"ai_abstract":"This paper examines the concept of structural repetition within the Saṃyutta-nikāya, analyzing its extent and implications for understanding the text. It discusses the discrepancies in the counted number of suttas between the European editions and the tradition reported by Buddhaghosa, shedding light on methodological challenges in the classification of repetitions. Through various historical interpretations and counting practices, the significance of these repetitions is explored to provide insights into both textual analysis and the implications for broader Buddhist teachings.","journal_name":"Journal of the Pali Text Society 29, 365–387","publication_date":{"day":null,"month":null,"year":2007,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728730/What_s_in_a_repetition_On_Counting_the_suttas_of_the_Sa%E1%B9%83yutta_nik%C4%81ya","translated_internal_url":"","created_at":"2015-03-30T15:09:43.477-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163331,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163331/thumbnails/1.jpg","file_name":"Gethin_JPTS_29_2007.pdf","download_url":"https://www.academia.edu/attachments/37163331/download_file","bulk_download_file_name":"What_s_in_a_repetition_On_Counting_the_s.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163331/Gethin_JPTS_29_2007-libre.pdf?1427753453=\u0026response-content-disposition=attachment%3B+filename%3DWhat_s_in_a_repetition_On_Counting_the_s.pdf\u0026Expires=1743260793\u0026Signature=as3B82CIioU6nLbMMUE2JfywN3oGKaZu36C-hp8kT~hS1zh1PSATo6JP4JcS3QWKEGMDyNz2zX4CYpS6doVDG3n1t~pnyZRv76OIky4WPmosENDErr8D0I0771t4cTx0pJE1uKy~xZBVpSF0kkv3GfGsxh4TI1lZUYHRSa5qIYiB5EM75VehUrOarP3Fak8Ea5PKujUi6d4ov~bXvfXenXLN8sfYP~lmARQjGuisqBWayws3Agtq0BVEy9ZRX~jH7nbKoY03jjNbRwyJmo3E76bOYW1zKHbtnvQuc~izl4LIeLWS1768ESV~V1fVjon5bLR0oUa26hqp83o8pljGgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"What_s_in_a_repetition_On_Counting_the_suttas_of_the_Saṃyutta_nikāya","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":37163331,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163331/thumbnails/1.jpg","file_name":"Gethin_JPTS_29_2007.pdf","download_url":"https://www.academia.edu/attachments/37163331/download_file","bulk_download_file_name":"What_s_in_a_repetition_On_Counting_the_s.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163331/Gethin_JPTS_29_2007-libre.pdf?1427753453=\u0026response-content-disposition=attachment%3B+filename%3DWhat_s_in_a_repetition_On_Counting_the_s.pdf\u0026Expires=1743260793\u0026Signature=as3B82CIioU6nLbMMUE2JfywN3oGKaZu36C-hp8kT~hS1zh1PSATo6JP4JcS3QWKEGMDyNz2zX4CYpS6doVDG3n1t~pnyZRv76OIky4WPmosENDErr8D0I0771t4cTx0pJE1uKy~xZBVpSF0kkv3GfGsxh4TI1lZUYHRSa5qIYiB5EM75VehUrOarP3Fak8Ea5PKujUi6d4ov~bXvfXenXLN8sfYP~lmARQjGuisqBWayws3Agtq0BVEy9ZRX~jH7nbKoY03jjNbRwyJmo3E76bOYW1zKHbtnvQuc~izl4LIeLWS1768ESV~V1fVjon5bLR0oUa26hqp83o8pljGgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":4347,"name":"Pali literature \u0026 language","url":"https://www.academia.edu/Documents/in/Pali_literature_and_language"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-11728730-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="24147280"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24147280/Buddhist_Monks_Buddhist_Kings_Buddhist_Violence_On_the_Early_Buddhist_Attitudes_to_Violence"><img alt="Research paper thumbnail of Buddhist Monks, Buddhist Kings, Buddhist Violence: On the Early Buddhist Attitudes to Violence" class="work-thumbnail" src="https://attachments.academia-assets.com/44499393/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24147280/Buddhist_Monks_Buddhist_Kings_Buddhist_Violence_On_the_Early_Buddhist_Attitudes_to_Violence">Buddhist Monks, Buddhist Kings, Buddhist Violence: On the Early Buddhist Attitudes to Violence</a></div><div class="wp-workCard_item"><span>Religion and Violence in South Asia: Theory and Practice, ed. by John R. Hinnells and Richard King (London: Routledge, 2007), pp. 62–82</span><span>, 2007</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-24147280-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-24147280-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/7058215/table-1-buddhist-monks-buddhist-kings-buddhist-violence-on"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/44499393/table_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/7058217/table-2-buddhist-monks-buddhist-kings-buddhist-violence-on"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/44499393/table_002.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-24147280-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="254500b815950c646d71c1d1566a9a18" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44499393,"asset_id":24147280,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44499393/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24147280"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24147280"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24147280; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24147280]").text(description); $(".js-view-count[data-work-id=24147280]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24147280; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24147280']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "254500b815950c646d71c1d1566a9a18" } } $('.js-work-strip[data-work-id=24147280]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24147280,"title":"Buddhist Monks, Buddhist Kings, Buddhist Violence: On the Early Buddhist Attitudes to Violence","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2007,"errors":{}},"publication_name":"Religion and Violence in South Asia: Theory and Practice, ed. by John R. 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It highlights the central terms and schemas related to meditation practices, illustrating how early texts offer limited practical guidance on meditation methods, despite the significant role meditation plays in early Buddhist thought. The discussion includes comparisons with Chinese Ågamas and explores the evolution of meditation terminology, ultimately addressing the implications for modern interpretations of meditation.","journal_name":"Buddhismus in Geschichte und Gegenwart 9, 201–221","publication_date":{"day":null,"month":null,"year":2004,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728648/On_the_practice_of_Buddhist_meditation_according_to_the_Pali_Nik%C4%81yas_and_exegetical_sources","translated_internal_url":"","created_at":"2015-03-30T14:52:27.530-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163221,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163221/thumbnails/1.jpg","file_name":"Gethin_BGG_9_2004.pdf","download_url":"https://www.academia.edu/attachments/37163221/download_file","bulk_download_file_name":"On_the_practice_of_Buddhist_meditation_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163221/Gethin_BGG_9_2004-libre.pdf?1427752370=\u0026response-content-disposition=attachment%3B+filename%3DOn_the_practice_of_Buddhist_meditation_a.pdf\u0026Expires=1743260793\u0026Signature=Bz8yKKGT0JVpWq0qy7FF3cY3GlXJ6CCqXLm6Z7-j-6HGn95bYShkSqGR3iiaK6ILK1LWtwduuW7NSfW~57-3qMVjaZlHf3h8uaQN9TewSohk4ga~zvbx86qvBG9TebXNgj4NOqXHwcXsaVfh4Od3nQaRRUuyFq50kj3O7yhvskNsaUdRtfdSTlD9k4ChrBJWz40gsS~txTp1PQcAD1vSFYVBCYBO4OfprP7d8LmkxHw-exeN1njkIsEH7FOgo9zUgG3~897MHI9Op1jmIzHFeAMztkbwyWGtlExbrbhvnaepzr5t5vQpwqvi8aq59MCA5a1JFtcnOhh7HPWoQFuA2Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"On_the_practice_of_Buddhist_meditation_according_to_the_Pali_Nikāyas_and_exegetical_sources","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":37163221,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163221/thumbnails/1.jpg","file_name":"Gethin_BGG_9_2004.pdf","download_url":"https://www.academia.edu/attachments/37163221/download_file","bulk_download_file_name":"On_the_practice_of_Buddhist_meditation_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163221/Gethin_BGG_9_2004-libre.pdf?1427752370=\u0026response-content-disposition=attachment%3B+filename%3DOn_the_practice_of_Buddhist_meditation_a.pdf\u0026Expires=1743260793\u0026Signature=Bz8yKKGT0JVpWq0qy7FF3cY3GlXJ6CCqXLm6Z7-j-6HGn95bYShkSqGR3iiaK6ILK1LWtwduuW7NSfW~57-3qMVjaZlHf3h8uaQN9TewSohk4ga~zvbx86qvBG9TebXNgj4NOqXHwcXsaVfh4Od3nQaRRUuyFq50kj3O7yhvskNsaUdRtfdSTlD9k4ChrBJWz40gsS~txTp1PQcAD1vSFYVBCYBO4OfprP7d8LmkxHw-exeN1njkIsEH7FOgo9zUgG3~897MHI9Op1jmIzHFeAMztkbwyWGtlExbrbhvnaepzr5t5vQpwqvi8aq59MCA5a1JFtcnOhh7HPWoQFuA2Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":298802,"name":"Buddhist Meditation","url":"https://www.academia.edu/Documents/in/Buddhist_Meditation"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-11728648-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="11728363"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11728363/Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries"><img alt="Research paper thumbnail of Can killing a living being ever be an act of compassion? The analysis of the act of killing in the Abhidhamma and Pali Commentaries" class="work-thumbnail" src="https://attachments.academia-assets.com/37163017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11728363/Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries">Can killing a living being ever be an act of compassion? The analysis of the act of killing in the Abhidhamma and Pali Commentaries</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Theravādin exegetical tradition, the notion that intentionally killing a living being is w...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Theravādin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is "moral" (kusala) or "immoral" (akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. The cultivation of friendliness in the face of suffering is seen as something that can bring beneficial effects for self and others in a situation where it might seem that compassion should lead one to kill.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5e579214924a0f55c912cec8a8e22204" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37163017,"asset_id":11728363,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37163017/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11728363"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11728363"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11728363; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11728363]").text(description); $(".js-view-count[data-work-id=11728363]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11728363; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11728363']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5e579214924a0f55c912cec8a8e22204" } } $('.js-work-strip[data-work-id=11728363]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11728363,"title":"Can killing a living being ever be an act of compassion? The analysis of the act of killing in the Abhidhamma and Pali Commentaries","translated_title":"","metadata":{"journal_name":"Journal of Buddhist Ethics 11, 167–202","grobid_abstract":"In the Theravādin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is \"moral\" (kusala) or \"immoral\" (akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. The cultivation of friendliness in the face of suffering is seen as something that can bring beneficial effects for self and others in a situation where it might seem that compassion should lead one to kill.","publication_date":{"day":null,"month":null,"year":2004,"errors":{}},"grobid_abstract_attachment_id":37163017},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728363/Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries","translated_internal_url":"","created_at":"2015-03-30T14:31:05.796-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163017/thumbnails/1.jpg","file_name":"Gethin_JBE_11_2004.pdf","download_url":"https://www.academia.edu/attachments/37163017/download_file","bulk_download_file_name":"Can_killing_a_living_being_ever_be_an_ac.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163017/Gethin_JBE_11_2004-libre.pdf?1427751112=\u0026response-content-disposition=attachment%3B+filename%3DCan_killing_a_living_being_ever_be_an_ac.pdf\u0026Expires=1743301337\u0026Signature=cRNnhaMcIX7f~~WnU6YQEYNYEMwMnAK1HfelJCVu-leGCoAq1zWwIQXrwsRU3ypBPdOQWDFj4ywdA1gR~u8EfapgAj19vyuJYc16SG8TnDLLhCIyGN-ZAhthTbMqJYzJqzRZ~e70NnVorfAJJFQ6eMsa9l5DtqBzBqIiyGLy1NTxpGetFa1lrBxr1ky-OOUXOSU~H4Miup~z0R3aXkX00JujyreuasAeSfLiJIgjoJUUAHRprR4NkmkNvDWy~zuk~JMH4PpW5CzE2Bvuj3lCZr9AbJlVq-61onkO3thXGsbJHoAGsnOasZjJTIuyyXmNd~sEI-uIb0UQKMA~WY8dWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Can_killing_a_living_being_ever_be_an_act_of_compassion_The_analysis_of_the_act_of_killing_in_the_Abhidhamma_and_Pali_Commentaries","translated_slug":"","page_count":38,"language":"en","content_type":"Work","summary":"In the Theravādin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is \"moral\" (kusala) or \"immoral\" (akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-11728363-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="33205031"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33205031/He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism"><img alt="Research paper thumbnail of He who sees dhamma sees dhammas: dhamma in early Buddhism" class="work-thumbnail" src="https://attachments.academia-assets.com/53284472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33205031/He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism">He who sees dhamma sees dhammas: dhamma in early Buddhism</a></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-33205031-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-33205031-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/9188988/table-1-he-who-sees-dhamma-sees-dhammas-dhamma-in-early"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/53284472/table_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/9189006/table-2-he-who-sees-dhamma-sees-dhammas-dhamma-in-early"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/53284472/table_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/9189016/table-3-to-illustrate-the-manner-in-which-dhammas-that-are"><img alt="to illustrate the manner in which dhammas that are not lasting or solid but rat her things that vanish almost as soon as they appear — like dew drops at sunrise, like a bubble on water, like a line drawn on water, like a of lightning; mustard-seed placed on the point of an awl, like a flash hings that lack substance and always elude one’s grasp — like a mirage, a conjuring trick, a dream, the circle formed by a whirling fire The third 36 brand, a fairy city, foam, or the trunk of a banana tree. subset comprises three terms each of which brings out " class="figure-slide-image" src="https://figures.academia-assets.com/53284472/table_003.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-33205031-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aff19aa6484df454ae4aa345c8871d72" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53284472,"asset_id":33205031,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53284472/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33205031"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33205031"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33205031; 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It outlines the complexities involved in understanding dhamma across different contexts and highlights three key problems: establishing the meanings in early texts, examining how these meanings evolved, and relating Buddhist dhamma to broader Indian usage. It reviews modern scholarly accounts and presents a consensus on six core meanings of dhamma, including its role in teaching, good conduct, truth, and the nature of reality.","ai_title_tag":"Understanding Dhamma in Early Buddhism","journal_name":"Journal of Indian Philosophy 32 (2004), 513–42","publication_date":{"day":null,"month":null,"year":2004,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/33205031/He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism","translated_internal_url":"","created_at":"2017-05-26T02:09:13.328-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53284472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53284472/thumbnails/1.jpg","file_name":"Gethin_JIP_32_2004.pdf","download_url":"https://www.academia.edu/attachments/53284472/download_file","bulk_download_file_name":"He_who_sees_dhamma_sees_dhammas_dhamma_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53284472/Gethin_JIP_32_2004-libre.pdf?1495789974=\u0026response-content-disposition=attachment%3B+filename%3DHe_who_sees_dhamma_sees_dhammas_dhamma_i.pdf\u0026Expires=1743301337\u0026Signature=cxkX96qrDo4o0yoCbysiKqJE56SR56peQVOo-oZ9b-G-nGA9WdbA3UQioMeavaeV9GZ~DZk9wwccWiBMvKLVnJg1GXUKy-4X31y3ImuBjahXEs7QNwrGYZnb7VnULfsywFX0hVZwVOU2CRKF0gTN8u~WvTKTzdcsYiWjR2QA5lUmVvxI8zaVhIj~fM8z2bcmiiyIt4ih6~813qg3-GFn6SB~l2Bqy2sTSLGqVOj8PD9mw5pW63EWI7WUTuOSz68WxHc6LzB83bZmQ8V4vG9pjMT1RgmZLtwK9A8zGKR9TBaar58WnFE0Ec7xymc9xSMrHTp8PM~QF3MeqzjIpSp6zw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"He_who_sees_dhamma_sees_dhammas_dhamma_in_early_Buddhism","translated_slug":"","page_count":30,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":53284472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53284472/thumbnails/1.jpg","file_name":"Gethin_JIP_32_2004.pdf","download_url":"https://www.academia.edu/attachments/53284472/download_file","bulk_download_file_name":"He_who_sees_dhamma_sees_dhammas_dhamma_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53284472/Gethin_JIP_32_2004-libre.pdf?1495789974=\u0026response-content-disposition=attachment%3B+filename%3DHe_who_sees_dhamma_sees_dhammas_dhamma_i.pdf\u0026Expires=1743301337\u0026Signature=cxkX96qrDo4o0yoCbysiKqJE56SR56peQVOo-oZ9b-G-nGA9WdbA3UQioMeavaeV9GZ~DZk9wwccWiBMvKLVnJg1GXUKy-4X31y3ImuBjahXEs7QNwrGYZnb7VnULfsywFX0hVZwVOU2CRKF0gTN8u~WvTKTzdcsYiWjR2QA5lUmVvxI8zaVhIj~fM8z2bcmiiyIt4ih6~813qg3-GFn6SB~l2Bqy2sTSLGqVOj8PD9mw5pW63EWI7WUTuOSz68WxHc6LzB83bZmQ8V4vG9pjMT1RgmZLtwK9A8zGKR9TBaar58WnFE0Ec7xymc9xSMrHTp8PM~QF3MeqzjIpSp6zw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); 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By examining the structured cosmological views found within these ancient texts, the author aims to provide insights into the historical development and implications of such ideas, particularly in relation to Mahayana Buddhism.","journal_name":"History of Religions 36, 183–217","publication_date":{"day":null,"month":null,"year":1997,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/11728537/Cosmology_and_Meditation_From_the_Agga%C3%B1%C3%B1a_Sutta_to_the_Mah%C4%81y%C4%81na","translated_internal_url":"","created_at":"2015-03-30T14:43:13.545-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37163161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163161/thumbnails/1.jpg","file_name":"Gethin_HR_36_1997.pdf","download_url":"https://www.academia.edu/attachments/37163161/download_file","bulk_download_file_name":"Cosmology_and_Meditation_From_the_Aggann.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163161/Gethin_HR_36_1997-libre.pdf?1427751844=\u0026response-content-disposition=attachment%3B+filename%3DCosmology_and_Meditation_From_the_Aggann.pdf\u0026Expires=1743260793\u0026Signature=Cv7umPn6XXpbxDA5WBV-vQSQsRXWJBZEjdPN4rmTZ14lNz-6eBADbiLebENveanWYrekuDLYNn1uSmCiq34ysF7i-1t3tssMe0u8rFdExkjJzdHoZzx7eJ-1AAkWqkbB7l~WtOSEppJQG6Qbn8KYbCLNvaeA-TZIJy3DvK4EdyyU2erICHgiuXxkBrNW5ig~jGdhzxjw6SCB21nhtnO3AoJSxo8jrgeovGckMSee4630UJjxGM9I5hjIeYXt~s~-NRmX6b5UjwoLQVDvx-SYDmksMqnaUbJCWpVM~99yafN~jPaCF89H2NWPoDgS7VASarBLpKwfseOY9TwTsLDGEA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Cosmology_and_Meditation_From_the_Aggañña_Sutta_to_the_Mahāyāna","translated_slug":"","page_count":36,"language":"en","content_type":"Work","summary":null,"owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":37163161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37163161/thumbnails/1.jpg","file_name":"Gethin_HR_36_1997.pdf","download_url":"https://www.academia.edu/attachments/37163161/download_file","bulk_download_file_name":"Cosmology_and_Meditation_From_the_Aggann.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37163161/Gethin_HR_36_1997-libre.pdf?1427751844=\u0026response-content-disposition=attachment%3B+filename%3DCosmology_and_Meditation_From_the_Aggann.pdf\u0026Expires=1743260793\u0026Signature=Cv7umPn6XXpbxDA5WBV-vQSQsRXWJBZEjdPN4rmTZ14lNz-6eBADbiLebENveanWYrekuDLYNn1uSmCiq34ysF7i-1t3tssMe0u8rFdExkjJzdHoZzx7eJ-1AAkWqkbB7l~WtOSEppJQG6Qbn8KYbCLNvaeA-TZIJy3DvK4EdyyU2erICHgiuXxkBrNW5ig~jGdhzxjw6SCB21nhtnO3AoJSxo8jrgeovGckMSee4630UJjxGM9I5hjIeYXt~s~-NRmX6b5UjwoLQVDvx-SYDmksMqnaUbJCWpVM~99yafN~jPaCF89H2NWPoDgS7VASarBLpKwfseOY9TwTsLDGEA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":298802,"name":"Buddhist Meditation","url":"https://www.academia.edu/Documents/in/Buddhist_Meditation"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-11728537-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="24142507"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24142507/Bhava%E1%B9%85ga_and_Rebirth_According_to_the_Abhidhamma"><img alt="Research paper thumbnail of Bhavaṅga and Rebirth According to the Abhidhamma" class="work-thumbnail" src="https://attachments.academia-assets.com/44497017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24142507/Bhava%E1%B9%85ga_and_Rebirth_According_to_the_Abhidhamma">Bhavaṅga and Rebirth According to the Abhidhamma</a></div><div class="wp-workCard_item"><span>The Buddhist Forum, Vol. III, ed. by Tadeusz Skorupski and Ulrich Pagel (London: School of Oriental and African Studies, 1994), pp. 11–35.</span><span>, 1994</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not explicitly equate bhavaṅga and the unconscious as implied by Collins op. cit., 304, n. 22, he merely discusses the term in this connection and in fact acknowledges that the term is problematic since what scholars have said about it seems contradictory and to involve a certain interpretive element. 3 See Collins, op. cit., 238-47; P.J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem, La Salle, Open Court Publishing Co. , 1986, 38-9; Griffiths, quite mistakenly, even goes so far as to state that "bhavaṅga is a type of consciousness that operates with no object" (36). 4 S. Collins, op. cit., 2, 45.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8c9a6f5a0c58b57da4171e9c53884b2f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44497017,"asset_id":24142507,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44497017/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24142507"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24142507"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24142507; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24142507]").text(description); $(".js-view-count[data-work-id=24142507]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24142507; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24142507']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8c9a6f5a0c58b57da4171e9c53884b2f" } } $('.js-work-strip[data-work-id=24142507]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24142507,"title":"Bhavaṅga and Rebirth According to the Abhidhamma","translated_title":"","metadata":{"location":"London","publisher":"School of Oriental and African Studies","journal_name":"The Buddhist Forum, 3 (1994), 11–35","grobid_abstract":"P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not explicitly equate bhavaṅga and the unconscious as implied by Collins op. cit., 304, n. 22, he merely discusses the term in this connection and in fact acknowledges that the term is problematic since what scholars have said about it seems contradictory and to involve a certain interpretive element. 3 See Collins, op. cit., 238-47; P.J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem, La Salle, Open Court Publishing Co. , 1986, 38-9; Griffiths, quite mistakenly, even goes so far as to state that \"bhavaṅga is a type of consciousness that operates with no object\" (36). 4 S. Collins, op. cit., 2, 45.","publication_date":{"day":null,"month":null,"year":1994,"errors":{}},"publication_name":"The Buddhist Forum, Vol. III, ed. by Tadeusz Skorupski and Ulrich Pagel (London: School of Oriental and African Studies, 1994), pp. 11–35.","grobid_abstract_attachment_id":44497017},"translated_abstract":null,"internal_url":"https://www.academia.edu/24142507/Bhava%E1%B9%85ga_and_Rebirth_According_to_the_Abhidhamma","translated_internal_url":"","created_at":"2016-04-06T22:37:26.823-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":24911249,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":44497017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497017/thumbnails/1.jpg","file_name":"Gethin_Bhavanga_and_Rebirth_1994.pdf","download_url":"https://www.academia.edu/attachments/44497017/download_file","bulk_download_file_name":"Bhavaga_and_Rebirth_According_to_the_Ab.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497017/Gethin_Bhavanga_and_Rebirth_1994-libre.pdf?1460007848=\u0026response-content-disposition=attachment%3B+filename%3DBhavaga_and_Rebirth_According_to_the_Ab.pdf\u0026Expires=1743301337\u0026Signature=UHApo8YJPgSbR1FrL5EZTzkMSTL8JMAkgHEebDYOCx1deh-DIH~fRzmQsVFaF0xPtrtxf0hUSyt2CScGr~1-YPbwDix2rOEVrMHveaP5-Dai0to6lRtskmetEhtxblhfviksybTtCfWo0zL8JMtJcDmdMBSZmBqWb7P7OSlXmVkv-Mm0z-CgcAAe-XDJNCOWsw2mYfv3Yi4J-e0e4wK4eQW3iauOJLWCmBi1J8F8Yago6KDG-nE8l499rQOBPMpPjwUs0nFPL-Du~uJf~ydgKnJ~aGzDnk0d7fYcaMMxCXhZwGyeeE83U-1Q5IjPGI4eJlFTV4T6zwaLyjrK0aTNqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Bhavaṅga_and_Rebirth_According_to_the_Abhidhamma","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"P. De Silva, Buddhist and Freudian Psychology, Colombo, Lake House, 1972, 52-3. De Silva does not explicitly equate bhavaṅga and the unconscious as implied by Collins op. cit., 304, n. 22, he merely discusses the term in this connection and in fact acknowledges that the term is problematic since what scholars have said about it seems contradictory and to involve a certain interpretive element. 3 See Collins, op. cit., 238-47; P.J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem, La Salle, Open Court Publishing Co. , 1986, 38-9; Griffiths, quite mistakenly, even goes so far as to state that \"bhavaṅga is a type of consciousness that operates with no object\" (36). 4 S. Collins, op. cit., 2, 45.","owner":{"id":24911249,"first_name":"Rupert","middle_initials":null,"last_name":"Gethin","page_name":"RupertGethin","domain_name":"bristol","created_at":"2015-01-16T07:18:26.128-08:00","display_name":"Rupert Gethin","url":"https://bristol.academia.edu/RupertGethin"},"attachments":[{"id":44497017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44497017/thumbnails/1.jpg","file_name":"Gethin_Bhavanga_and_Rebirth_1994.pdf","download_url":"https://www.academia.edu/attachments/44497017/download_file","bulk_download_file_name":"Bhavaga_and_Rebirth_According_to_the_Ab.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44497017/Gethin_Bhavanga_and_Rebirth_1994-libre.pdf?1460007848=\u0026response-content-disposition=attachment%3B+filename%3DBhavaga_and_Rebirth_According_to_the_Ab.pdf\u0026Expires=1743301337\u0026Signature=UHApo8YJPgSbR1FrL5EZTzkMSTL8JMAkgHEebDYOCx1deh-DIH~fRzmQsVFaF0xPtrtxf0hUSyt2CScGr~1-YPbwDix2rOEVrMHveaP5-Dai0to6lRtskmetEhtxblhfviksybTtCfWo0zL8JMtJcDmdMBSZmBqWb7P7OSlXmVkv-Mm0z-CgcAAe-XDJNCOWsw2mYfv3Yi4J-e0e4wK4eQW3iauOJLWCmBi1J8F8Yago6KDG-nE8l499rQOBPMpPjwUs0nFPL-Du~uJf~ydgKnJ~aGzDnk0d7fYcaMMxCXhZwGyeeE83U-1Q5IjPGI4eJlFTV4T6zwaLyjrK0aTNqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":19093,"name":"Indian Buddhism","url":"https://www.academia.edu/Documents/in/Indian_Buddhism"},{"id":25051,"name":"Theravada Buddhism","url":"https://www.academia.edu/Documents/in/Theravada_Buddhism"},{"id":53289,"name":"Abhidharma","url":"https://www.academia.edu/Documents/in/Abhidharma"},{"id":188582,"name":"Abhidhamma","url":"https://www.academia.edu/Documents/in/Abhidhamma"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-24142507-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="24132029"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24132029/The_M%C4%81tik%C4%81s_Memorization_Mindfulness_and_the_List"><img alt="Research paper thumbnail of The Mātikās: Memorization, Mindfulness and the List" class="work-thumbnail" src="https://attachments.academia-assets.com/44489884/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24132029/The_M%C4%81tik%C4%81s_Memorization_Mindfulness_and_the_List">The Mātikās: Memorization, Mindfulness and the List</a></div><div class="wp-workCard_item"><span>In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism, ed. by J. Gyatso, pp. 149–172</span><span>, 1992</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c7213ebf228518a6383dccb6a325dee8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44489884,"asset_id":24132029,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44489884/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24132029"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24132029"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24132029; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24132029]").text(description); $(".js-view-count[data-work-id=24132029]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24132029; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24132029']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c7213ebf228518a6383dccb6a325dee8" } } $('.js-work-strip[data-work-id=24132029]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24132029,"title":"The Mātikās: Memorization, Mindfulness and the List","translated_title":"","metadata":{"location":"Albany","publisher":"State University of New York","ai_abstract":"The paper explores the significance of lists in Buddhist literature, particularly focusing on their role as mnemonic devices that shaped oral traditions. 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P. V. Somaratna, Vain Debates: The Buddhist-Christian Controversies of Nineteenth-Century Ceylon (Vienna: Institute of Indology, University of Vienna, 1996)" class="work-thumbnail" src="https://attachments.academia-assets.com/44499911/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24148371/Review_of_Richard_Fox_Young_and_G_P_V_Somaratna_Vain_Debates_The_Buddhist_Christian_Controversies_of_Nineteenth_Century_Ceylon_Vienna_Institute_of_Indology_University_of_Vienna_1996_">Review of Richard Fox Young and G. P. V. 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By Alexander von Rospatt. (Alt-00 und Neu-Indische Studien hrsg.vom Institut fur Kultur und Geschichte Indiens und Tibets an der Universitat Hamburg, Band 47.) pp. x, 285. Stuttgart, Franz Steiner Verlag, 1995. 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