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  1. On Some Definitions of Mindfulness.Rupert Gethin - 2011 - Contemporary Buddhism 12 (1):263--279.
    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 (...)
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  2.  70
    He Who Sees Dhamma Sees Dhammas: Dhamma In Early Buddhism.Rupert Gethin - 2004 - Journal of Indian Philosophy 32 (5-6):513-542.
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  3.  73
    The Five Khandhas: Their Theatment in the Nikāyas and Early Abhidhamma. [REVIEW]Rupert Gethin - 1986 - Journal of Indian Philosophy 14 (1):35-53.
    To explain the khandhas as the Buddhist analysis of man, as has been the tendency of contemporary scholars, may not be incorrect as far as it goes, yet it is to fix upon one facet of the treatment of the khandhas at the expense of others. Thus A. B. Keith could write, “By a division which ... has certainly no merit, logical or psychological, the individual is divided into five aggregates or groups.” However, the five khandhas, as treated in the (...)
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  4.  7
    The Buddhist Path to Awakening: A Study of the Bodhi-Pakkhiyā DhammāThe Buddhist Path to Awakening: A Study of the Bodhi-Pakkhiya Dhamma.Steven Collins & Rupert Gethin - 1995 - Journal of the American Oriental Society 115 (1):157.
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  5.  8
    Erratum.Rupert Gethin - 2007 - Buddhist Studies Review 23 (2):274.
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    Emptiness and Unknowing: An Essay in Comparative Mysticism.Rupert Gethin - 2018 - Buddhist Studies Review 35 (1-2):81-96.
    Over the last fifty years the study of mysticism has been shaped by the debate between ‘perennialists’, who claim that mystical experiences are the same across different cultures, and ‘constructivists’, who claim that mystical experiences are shaped by, and hence specific to, particular religious traditions. The constructivist view is associated with the ‘discursive turn’ that has dominated the humanities for the last half century, emphasising cultural relativism. Nonetheless, the constructivist position is not without problems. Inspired in part by Lance Cousins’ (...)
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    Steven Collins 1951–2018.Rupert Gethin - 2021 - Buddhist Studies Review 37 (2):139-145.
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  8.  6
    12 Tales of Miraculous Teachings: Miracles in Early Indian Buddhism.Rupert Gethin - 2011 - In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge University Press. pp. 216.
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  9.  22
    Wrong View (Micchā‐di Hi) and Right View (Sammā‐di Hi) in the Theravāda Abhidhamma.Rupert Gethin - 2004 - Contemporary Buddhism 5 (1):15-28.
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