Performing Theravāda: Introduction

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Mahāsamaya-sutta has a cosmic maṇḍalic structure, with the Buddha calm and serene at the center.

“Shaw then proceeds to help us perceive the cosmic maṇḍalic structure of another key ritual text, the Mahāsamaya-sutta, where we again find the Buddha calm and serene at its center.”

• cites Shaw 2024 sourcePartly supported

  In the Mahāsamaya-Sutta section, Shaw says the sutta establishes the Buddha at the center of a three-dimensional maṇḍala, supporting the claim about its cosmic structure. The passages describe him as commanding and directing the assembly, but do not characterize him as calm and serene there. (LLM, conf=0.83)

  Experimental — accuracy not yet measured

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

Majjhima-nikāya authors favored advanced jhāna meditation, whereas Saṃyutta authors apparently did not consider it important for liberation.

“while authors in the Majjhima-nikāya favored the practice of advanced meditation in jhāna, the authors of the Saṃyutta did not seem to think it is important for liberation.”

May combine two claims.

The quotation attributed to the Sakkapañha in the Saṃyutta discourse is not identical to the Dīgha Sakkapañha version and is closer to the question Sakka asks in the Majjhima Cūḷataṇhāsaṅkhaya-sutta.

“However, the quote is actually not equal to the one from the Sakkpañha, and in fact is closer to the framing of a question that Sakka poses to the Buddha in a discourse from the Majjhima.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In Saṃyutta discourse no. 4 in Book III, Haliddikāni quotes the Buddha's statement in 'Sakka's question' that those liberated in the destruction of craving have fully reached the goal, calls it a condensed expression, and asks for an expanded explanation.

“In discourse no.4 in Book III of the Saṃyutta, Haliddikāni quotes what was said by the Buddha in “Sakka's question” (vuttaṃ idaṃ bhante bhagavatā sakkapañhe) that “those recluses and Brahmins who are liberated in the destruction of craving are the ones who have fully reached the goal, fully attained the peace of yoga, fully realized the spiritual path, being the best among gods and men”

• Also stated in: § 5 Performing the Tradition Beyond the Texts · plain

  “He calls this a condensed expression (saṃkhittena) and asks for an expanded (vitthārena) explanation.”

May combine two claims.

In the Dīgha Sakkapañha-sutta (Dīgha 21), aside from case-ending changes, the ending 'being the best among gods and men' is absent, while it appears in Sakka's question in the Majjhima Cūḷataṇhāsaṅkhaya-sutta (37).

“the ending of “being the best among gods and men” is not found in the Dīgha version, while it does appear in the question posed by Sakka in the Majjhima's Cūḷataṇhāsaṅkhaya-sutta (37).”

• Also stated in: § 5 Performing the Tradition Beyond the Texts · plain

  “aside from changes in case endings (accantayogakkhemī accantabrahmacārī in the Dīgha and Majjhima, while the Saṃyutta has accantayogakkhemino accantabrahmacārino)”

• cites AllonNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The point that the statement is a condensed expression appears in the Majjhima formula but not the Dīgha, and is used to structure the Saṃyutta discourse.

“Furthermore, the point that this is a condensed expression (saṃkhittena), which appears as part of the formula in the Majjhima but not in the Dīgha, is used to structure this Saṃyutta discourse.”

Classified as probably not a substantial claim.

Cohen says that in oral tradition the idea of an original version is meaningless.

“As Cohen (2008) says in the context of the Upaniṣads, in oral tradition the idea of an original version is meaningless (see below).”

• cites Cohen (2008) sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Performance need not be the final word on a religious tradition because there must be some underlying system or structure that can be performed.

“Performance need not be taken as the final word on the life of any religious tradition, since there must be some system, some underlying structure or conceptualized theory that can be performed.”

• AssumptionRests on an assumption: Context overrides theoretical and abstract systems.

Probably not a substantial claim: may not pass S3 (load-bearing).

The oral-formulaic theory of Milman Parry and Albert Lord was introduced into Buddhist studies by Lance Cousins in 1983.

“The broader context of the discussion was framed in relation to the oral-formulaic theory of Milman Parry and Albert Lord, which was introduced into the study of Buddhism by Lance Cousins in 1983.”

• cites Cousins 1983Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The assessment of whether canonical texts are products of improvisation in live performance has been thoroughly negative in the field for a long time.

“The assessment of this issue in the field for a long time has been thoroughly negative.”

May combine two claims.

The Jinapañjaragāthā is a creative reworking of Buddhist protective chants that emerged from originally canonical contexts, with many classic paritta texts still chanted today found in the Sutta-piṭaka.

“This text is a dense, living, excitingly creative reworking and advancement of Buddhist protective chants that emerged from contexts that were at first canonical, with many classic paritta (protective) texts that are still chanted today being found in the Sutta-piṭaka, the Basket of Discourses (Shulman 2019).”

• cites Shulman 2019 sourceNot checked — no full text of the source

Classified as probably not a substantial claim. May combine two claims.

The performative approach places action and agency at the center of human thought and religious life, with action being generative and creative.

“The approach places action and agency at the center of human thought and of religious life (Bell 1998), while action is generative and creative, dominated by human motives, with knowledge being grounded in these processes (K.Burke 1969: 249).”

• cites Bell 1998Not matched

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• cites K.Burke 1969: 249 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

The same was probably true of some texts found in the canon itself.

“The same was probably true of some of the texts that are found in the canon itself.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Ruiz-Falqués emphasizes that it is doubtful that texts were written down in one go.

“As he further emphasizes, it is doubtful that texts were written down in one go.”

• cites Ruiz-Falqués 2024Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Oral-formulaic theory holds that performers improvise on the spur of the moment based on internalized fixed formulas adapted to live context.

“The picture that emerges highlights performers' improvisation on the spur of the moment, based on their internalization and memorization of fixed oral formulas, which are adapted to the live context.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Classical works of Homer are understood as a particular version of a cultural epic with much wider distribution.

“Thus, the classical works of Homer are understood to be a particular version of a cultural epic with much wider distribution.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

The notion that canonical Buddhist scripture was once performed has been confronted, and work on early Buddhist orality has worked to counter it.

“The notion that canonical Buddhist scripture was once performed has been confronted, and important work on early Buddhist orality has worked to counter it.”

Classified as probably not a substantial claim.

A variety of studies contribute to a performative approach to Buddhist religion and its textual traditions.

“A variety of studies contribute to a performative approach to Buddhist religion and to its textual traditions.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Anālayo in his recent monograph admits that it is not possible to reach the original text.

“That is, except for Anālayo himself in his recent monograph, in which he admits that it is not possible to reach the original text (2022).”

• cites Anālayo (2022)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The fact that changes could have been intentional does not necessarily support a performative approach emphasizing improvisation.

“At the same time, the fact that changes could have been, and often were, intentional need not necessarily take us all the way back to a performative approach that emphasizes the specific event and the shaping of texts through improvisation.”

Classified as probably not a substantial claim. May combine two claims.

The performative act is creative, appropriating tradition to fit real-life occurrences.

“The performative act is creative, appropriating tradition to fit real-life occurrences.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The oral-formulaic theory is the most influential in the study of oral cultures and drew on Southern Slavic epics to explain Homer, emphasizing fluidity within traditional structures.

“This theory, clearly the most influential in the study of oral cultures, drew on performances of Southern Slavic epics to explain the works of Homer, emphasizing the fluidity of oral tradition within coherent and repetitive traditional structures.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Scholars such as Silk and McGovern argue that the notion of an original urtext is mistaken.

“This is, however, a markedly different approach than the one advanced by scholars such as Silk (2015) and McGovern (2019), for whom the notion that originally there was an urtext is itself mistaken.”

• cites Silk (2015)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites McGovern (2019)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Although agreement is nearly unanimous that early cultures were predominantly oral, the significance of orality has been minimized to explain only a degree of fluidity.

“Although agreement is nearly unanimous that we are speaking of predominantly oral cultures, the significance of orality has been minimized and used only to explain a degree of fluidity in the tradition.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Within academic Buddhist studies, the more prevalent trends remain highly conservative despite studies sensitive to performative contexts.

“Although these studies mentioned are more sensitive to the performative contexts of the religion, within the academic study of Buddhism the more prevalent trends remain highly conservative.”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

The study of Buddhism has largely missed the performative turn in the humanistic disciplines and remains conservative and historically inclined.

“Although the humanistic disciplines have experienced an influential shift over recent decades, which has allowed them to perceive and investigate the performative dimensions of human behavior in society, the study of Buddhism seems to have largely missed out on these events, and continues in its conservative, historically inclined attitudes.”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing). May combine two claims.

The textual tradition modernizes and must be organically creative to thrive, drawing on emergent vision and understanding.

“This text is an example of the way the textual tradition modernizes, and how it must be organically creative in order to thrive, drawing on emergent vision and understanding.”

May combine two claims.

Much of the work on performative approaches to Buddhism comes from anthropology, with classic studies by Tambiah, Spiro, and Gombrich paving the way for later work.

“Much of this work comes from anthropology, with classic studies such as Tambiah (1970), Spiro (1970), and Gombrich ([1971] 1991) paving the way for inspiring work such as Eberhardt (2006) and Samuels (2010).”

• cites Tambiah (1970)Not matched

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• cites Spiro (1970)Not matched

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• cites Gombrich ([1971] 1991)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Differences between texts cannot be taken simply as mistakes and should be seen as different tellings of the same story.

“However, the differences between them cannot be taken simply as mistakes, and should be seen as different tellings of the same story, which developed within the life of the tradition to receive different shapes.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The kind of creativity seen in the Ṛgveda persisted in other traditions, such as the Atharva-veda, epic poetry, and kāvya.

“creativity of the type that is found in the Ṛgveda remained alive in other textual traditions, including in the Atharva-veda, in epic poetry, and in kāvya (15).”

• cites Jamison and Brereton 2014: 15Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Stronger evidence is still needed for the claim that texts were routinely memorized and recited.

“it is important to mention that we are still awaiting stronger evidence for the argument that texts were by rule memorized and recited.”

May combine two claims.

A text carries performative values even in fixed recitation, and all the more when performance involves improvisation that creates a new or relatively new text.

“Shaw's and Walker's analyses show us that a text is imbued with performative values even when it is utilized in fixed recitation, and a fortiori when the performance includes aspects of improvisation that create a new, or a relatively new, text, like in the analyses informed by oral-formulaic theory discussed by McGovern.”

Probably not a substantial claim: may not pass S2 (checkable).

A changing experience of the text is itself a new version, even when the words remain fixed.

“The changing experience of the text is in itself a new version of the text, even while verbal content is fixed.”

Classified as probably not a substantial claim.

Shaw holds that orality's implications lie not in new versions from performers' insights but in patient, receptive listening to a fixed text.

“Yet for Shaw, the implications of orality are not in the excitement of new versions that emerge according to context in an event that is inspired by performers' new insights.Rather, recitation relies on the patient, time-consuming, receptive act of listening to a fixed text.”

• cites Shaw 2021Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The versions Allon compares in Pāli, Gāndhārī, and Sanskrit can be interpreted as written versions or effects of translation, or possibly as written records of live oral recitation.

“The versions Allon compares in Pāli, Gāndhārī, and Sanskrit can be interpreted as written versions or effects of translation processes, while materials can also possibly be written records of a live oral recitation.”

• cites Allon 2021Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The analysis shows such performances must have belonged to the tradition's life, yet it also supports viewing the final written text as a literary effort.

“While the analysis shows that such performances had to have been part of the life of tradition, they can also support a position that takes the final writing down of the text as a literary effort.”

Probably not a substantial claim: may not pass S4 (based).

Buddha-vacana was never frozen but invited experimentation, adaptation, and change.

“Buddha-vacana was never frozen, but much like the Dharma with its emphasis on impermanence, invited experimentation, adaptation, and change.”

• AssumptionRests on an assumption: Buddha-vacana was never frozen.

Classified as probably not a substantial claim. May combine two claims.

Chanting repetition elicits deep ideas and acts as a comforting refrain.

“She tries to show us how repetition works in the context of chanting, bringing out deep ideas and serving as a comforting refrain one gets accustomed to, much like singing the chorus of a familiar song.”

Classified as probably not a substantial claim.

No two performances of an oral text are identical.

“Honko is interested in variation, and is well aware that no performance of an oral text is ever the same.”

• cites Honko 2000Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

Each rendition is a perfectly legitimate version, without any fixed original of which the texts are versions.

“In fact, each rendition is a perfectly legitimate version, without there ever being any fixed original of which the texts should be seen as versions of.”

Classified as probably not a substantial claim. May combine two claims.

McGovern advises comparing formulas instead of whole parallel texts, since formula comparison across versions can expose clear evolutionary sequences.

“Yet more exciting is the manner in which he recommends a comparison not of full parallel texts, as is commonly carried out, but of formulas, the basic texts of the tradition, which when compared between versions can be analyzed to reveal clear sequences of evolution.”

• cites McGovern 2024Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

All these, including recitation, are kinds of performances, and the meaning of text comes to life in a variety of social contexts.

“All these, including recitation, are kinds of performances, and the meaning of text comes to life in a variety of social contexts.”

Classified as probably not a substantial claim.

While recitation of fixed texts is at one end of the spectrum, there were other contexts where innovation, improvisation, and personal adaptation of texts were relevant.

“That is, while recitation of fixed texts is at one end of the spectrum of textual practices, there were other contexts in which innovation, improvisation, and personal adaptation of texts were relevant, whether this was in public performance or in a more reserved, literary context, in personal reflection and meditation, or in joint study.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Ṛgveda's contemporary religious system required ever-new formulations of truth to draw the gods to the ritual and make that truth newly real.

“While the later ritual tradition will rely on ancient formulations of the truth passed down from the early Vedic period, the contemporary religious system of the Ṛgveda required ever-new formulations of the truth.These new formulations would attract the gods and make them present at the ritual, and these new formulations would make the truth they expressed newly real.”

• cites Jamison and Brereton 2014: 22-23Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

These texts provide the semblance of an accepted and fixed version and should be taken as products of written culture.

“That is, they provide the semblance of an accepted and fixed version, and as such should be taken as products of written culture.”

May combine two claims.

Formulas are conservative traditional elements, yet they serve more than full-text memorization; they can be used to adapt teachings to a particular occasion.

“Formulas are conservative traditional elements, but they are not used only for memorization of full texts; rather, they can be drawn upon to adapt teachings in a way that suits the moment.”

May combine two claims.

McGovern and I agree that formula memorization mattered and that formulas were rehearsed and studied.

“That is, both McGovern and I agree that memorization of formulas was important, and accept that these were rehearsed and studied.”

• cites McGovern 2019Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

This variation captures much of the texts' significance in traditional settings; even repeated recitations of the same text vary, and such variation shapes how different people in different places and times receive the text.

“However, we would do best to realize that such variation captures much of the significance of the texts in their traditional settings, so that there is variation even between the performances of the same text on each recitation, and that such variations necessarily influence textual receptions in different places and times by different people.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Some contexts may have emphasized fixed recitation, which became an important textual practice and an excellent method for study and internalization of scripture.

“Some contexts may have emphasized fixed recitation, which with time surely became an important textual practice, and which serves as an excellent method for the study and internalization of scripture.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Gethin shows that final versions of texts in the Saṃyutta-nikāya are a particular working out of a mode of analysis more comprehensive than the final version itself.

“These arguments, which perhaps apply most strongly to texts from the Saṃyutta-nikāya, are in line with the approach developed by Rupert Gethin (2020), who while focusing on the fifth book of the Saṃyutta, shows how the final versions of the texts we find today are a particular working out of a mode of analysis that is more comprehensive than the final version of the text itself.”

• cites Gethin (2020)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Ruiz-Falqués shows that some texts can be interpreted as written versions attempting a complete and final working out of a textual method.

“Thus, Ruiz-Falqués shows how some of the texts we read today can be interpreted as written versions that attempt a complete and final working out of a textual method.”

• cites Ruiz-Falqués 2024Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

Recitation is a performance that carries the text beyond its words while also enabling deep engagement with those words.

“Recitation is itself a performance, which takes the text to dimensions that go beyond its verbal content, while also allowing an intense engagement with the verbal content itself.”

Probably not a substantial claim: may not pass S2 (checkable).

The personal web of images, reflections, and ideas experienced in recitation is in important ways the text's meaning-as bodily as theoretical, as much feeling and heart as doctrinal understanding.

“We come to understand that this very feeling, the personal web of images, reflections, and ideas, is in important respects the very meaning of the text, which is no less bodily than theoretical, no less a sensation and a movement of heart than an understanding of doctrine.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Pāli is a living, polyvocal phenomenon.

“Trent Walker's article leads us into such worlds of thick variation, providing an important introduction to the diversity in Pāli pronunciation across Southeast Asia, showing how Pāli is a living, polyvocal entity (see also Gornall 2014).”

• cites Walker 2024 sourceNot checked — no full text of the source
• cites Gornall 2014 sourceNot checked — no full text of the source

May combine two claims.

A locally chanted oral text, even when structurally identical to other Pāli recitations, is unique and adapts to local norms-vernacular languages, music, scripts, and especially pronunciation.

“This shows how a local, chanted and performed oral text, even if it is identical in structure to other recitations in Pāli, is unique and adaptive to local norms, which correspond with vernacular languages, musical traditions, and scripts, but most dramatically with local norms of pronunciation.”

Probably not a substantial claim: may not pass S2 (checkable).

In the end, the texts are a form of mental cultivation, bhāvanā.

“Ultimately, the texts are a kind of mental cultivation, bhāvanā.”

May combine two claims.

India's vast epic traditions remained oral and performative into modern times and were certainly known to early Buddhists.

“The vast traditions of epic poetry in India continued their oral and performative modalities well into modern times, and were surely familiar to the early Buddhists.”

• cites Ramanujan 1994Not matched

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• cites Lutgendorf 1991 sourceNot checked — no full text of the source
• cites Hess 2006Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Folkloristics commonly treats Vedic literature as oral-formulaic.

“In studies such as Murko (1990), and more generally in folkloristics, the idea that Vedic literature is a form of oral-formulaic literature is commonplace.”

• cites Murko 1990Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Versions of fixed written texts can fill ritual functions as magical objects and allow personal and communal study and reflection.

“Versions of fixed, written texts can also fill other ritual functions by serving as magical objects, and can allow personal and communal study and reflection.”

Classified as probably not a substantial claim.

McGovern offers a method for tracing Buddhist textual development through the theme, a narrative unit built from formulaic sequences that usually governs a discourse.

“First, he provides us with one method to observe the development of Buddhist texts, based on the idea of the theme, the unit of narrative that is structured through sequences of formulaic elements, and which normally governs a discourse.”

• cites McGovern 2024Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Because transmitters knew the basic story, sequence, and formulas, their alterations stayed conservative and matched their tradition's common views.

“Given that they knew the basic frame-story, the general sequence of events, and the formulas used to explain these events -this is all the text actually was at first -changes were conservative and in line with the common views of their tradition.”

Classified as probably not a substantial claim. May combine two claims.

Every text is a version; even if later recited, its fixed form came from specific choices by the tradition's textual agents.

“The key here is that (a) each text is a version; even if it was eventually recited, its fixation resulted from particular choices made by the textual agents of the tradition.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Fixed recitation of texts has become the hallmark of ritualized chanting, as in paritta.

“Such fixed recitation of texts has become the hallmark of ritualized chanting, as happens paradigmatically in the context of paritta.”

Probably not a substantial claim: may not pass S2 (checkable).

Tradition lives by being created anew.

“Rather, creating anew is the life of tradition.”

Classified as probably not a substantial claim. May combine two claims.

Some changes could be mistakes, but others cannot.

“Some of the changes could potentially be seen as mistakes, but others cannot.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

Orality is much richer and more complicated than presented in Buddhist studies, and its connection with writing has yet to be investigated.

“Simply put, orality is much richer and more complicated than it has been presented in Buddhist studies, and its connecting with writing have yet to be investigated.”

May combine two claims.

The people transmitting texts were not making memory errors; they were retelling the events.

“These textual agents were not, however, incorrectly memorizing a text, but telling the events anew.”

May combine two claims.

The fact that Buddhism adopted fixed recitation and written texts need not mean they existed from the start or dominated the textual tradition throughout.

“Yet the fact that Buddhism adopted these approaches need not mean that they existed in this way from the start, or that they dominated the textual tradition throughout.”

Classified as probably not a substantial claim. May combine two claims.

The texts are not the same, although similar in overall structure and large parts of contents.

“Quite simply, the texts are not the same, although they are similar in their overall structure and in large parts of their contents.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Stuart shows that scholars are selective in choosing their sources.

“Stuart also shows us how selective we are in choosing our sources.”

• cites Stuart 2024 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

Vipassanā is one of the first Buddhist traditions that presents itself as a modernist understanding of Buddhism stripped of metaphysics and as a completely secular psychological practice that would directly transmit the essence of the scriptures.

“Vipassanā is one of the first Buddhist traditions that presents itself as a specimen of the modernist understanding of Buddhism that is shorn of metaphysics and is a completely secular, psychological practice, one that would directly transmit the essence of the Scriptures.”

• cites Stuart 2017Not matched

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• cites Stuart 2020Not matched

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Classified as probably not a substantial claim. May combine two claims.

Stuart's study investigates apotropaic practices employed in the earlier stages of the Vipassanā movement and places them within their cosmological and metaphysical framework.

“First, his study investigates some of the apotropaic practices that were employed in the earlier stages of the Vipassanā movement and places them within their organic cosmological and metaphysical framework.”

• cites Stuart 2024 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S2 (checkable).

Buddhist practices of healing and meditation are carried by dense webs of significance, to which the textual tradition corresponds.

“With this we are called to remember the dense webs of significance that carry Buddhist practices of healing and of meditation, with which the textual tradition corresponds.”

Probably not a substantial claim: may not pass S4 (based).

Modern prejudices in the study of history and the interpretation of Buddhism lead scholars to leave performance out of analysis in hopes of a more organized, less messy picture of the tradition.

“We are again reminded of our modern prejudices in the study of history and the interpretation of Buddhism, which are more comfortable leaving performance out of our analysis, thereby hoping to obtain a more organized, less messy, picture of the tradition.”

May combine two claims.

Negative forces are not merely fantasized movements of mind; performed text is conceptualized as a material force that can enter a patient's body.

“Negative forces are not just fantasized movements of mind, and “performed text is conceptualized as a material force that can enter into a patient's body” (Stuart 2024: xxxx).”

• cites Stuart 2024 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S4 (based).

Buddhist textuality was permeated by aspects of performativity that can be identified in contemporary Buddhist traditions.

“Thus, together we wish to suggest that Buddhist textuality was permeated by aspects of performativity that we can identify in contemporary Buddhist traditions, while Stuart takes this statement to new dimensions.”

Classified as probably not a substantial claim.

Buddhist texts in traditional Buddhist societies have an important use that communicates deep-seated Buddhist intuitions on power and magic.

“This reminds us of an important use of Buddhist texts in traditional Buddhist societies, which perhaps communicates deep-seated Buddhist intuitions on power and magic that we have difficulty coming to terms with in our modern episteme.”

May combine two claims.

Stuart's work corrects the modern history of the mindfulness movement and makes room for figures like Leon E. Wright, whose stories have been deleted from the historical record.

“Aside from working to correct the modern history of the mindfulness movement and making room for figures like Wright, whose stories have been deleted from the historical record, Stuart brings to light the way that Wright provides a good example of a performative and embodied approach to Vipassanā, helping place the study of this seminal tradition on firmer ground.”

• cites Stuart 2024 sourceNot checked — no full text of the source

Classified as probably not a substantial claim. May combine two claims.

Wright's trajectory differed greatly from the stories advocates of the Vipassanā movement customarily tell, and his historical example realistically reflects deeper trends within mindfulness practice.

“Wright's trajectory was very different from the kinds of stories advocates of the Vipassanā movement grew accustomed to tell, and scholars have yet to appreciate how much his historical example offers a realistic reflection of the deeper trends within mindfulness practice.”

• cites Stuart 2024 sourceNot checked — no full text of the source