> It is difficult to overestimate the role that *The Life of Milarepa* has played in shaping the way Buddhism developed in Tibet and later came to be understood in the West. The present version, composed by Tsangnyön Heruka in the late fifteenth century, almost four hundred years after Milarepa, draws upon these early works. But the resulting narrative eclipsed them all, serving as the canonical record of Milarepa’s life ever since. It is now famous for its themes of sin and redemption, faith and devotion to the guru, perseverance in the face of hardship, dedication to meditative mastery, and the possibility of liberation in a single life.

> Nostalgia is for feeling, not for expecting to be real.

The story of how a juvenile delinquent became one of the most respected monks in modern Sri Lanka also includes a glimpse of the traditional Sinhalese monastic education system under which he trained.

> The *Konjaku monogatari shu* (今昔物語集) is a Japanese anthology dating from the early twelfth century. The original work contains more than one thousand systematically arranged tales from India, China, and Japan. It is the most important example of a genre of collections of brief tales which, because of their informality and unpretentious style, were neglected by Japanese critics until recent years but which are now acknowledged to be among the most significant prose literature of premodern Japan.

> Care typically emerges in the context of close personal relationships, and it is not well suited to either utilitarian or Kantian accounts of morality, or to “social contract” accounts of cooperation. > Markets and states both have difficulty providing and supporting care, and as a result, care is overlooked and undervalued. > I sketch alternative ways of thinking about the morality and politics of care and present alternative policies that could help support carers and those they care for.

> Translators of short Buddhist chants in Southeast Asia, including Hộ Tông and his Siamese and Khmer predecessors, tend to follow three unstated principles: > 1. the translation may be longer than its source, but rarely vice versa > 2. even when translated into the vernacular, the Pali source ought to be retained, and > 3. the resulting bilingual Pali-vernacular chant should bring its performance practices—gestures, melodies, and rhythms—into harmony.

> The bilingual character of Theravāda Buddhism is no accident. It emerges from deliberate cultivation by Buddhist intellectuals in these regions over the past two millennia. The Theravāda transmission of texts is notably bilingual; scriptures in Pāli are often accompanied by vernacular translations and Pāli-vernacular bilingual texts, or “bitexts.”

> Among these are an impressive variety of didactic poems, or *cpāp’ (chbap)*, short, aphoristic verse compositions that were traditionally studied, copied, and recited by children studying at Khmer Buddhist temples.

> To give a precise account of how the living complexity of Pali unfolds, the findings in this article are based on the phonetic transcription and analysis of fifteen multimedia recordings of Pali liturgical chants in twentieth- and twenty-first-century Cambodia. > The range of major and minor variations in Pali pronunciation witnessed during this period, and the contentious debates behind these divergencies, open new paths for understanding the past and present of Pali as a Buddhist language.

> Participants were more aware of Present Moment Experience (PME) when they had an activated intention to be mindful and when they felt good, and not very busy or hurried, and were not involved in social interaction. They were more reactive to PME when they experienced unpleasant affect, and when they were hurried or tired.

> What role does gossip play in human societies?

> On the basis of a large set of diverse stylistic markers, this paper argues that the Ekottarikāgama T 125 was translated by Zhu Fonian, and not by Saṃghadeva. The paper also considers implications of its findings for the broader corpus of texts ascribed to Zhu Fonian, and for methods in assessing ascriptions of Chinese Buddhist texts on the basis of internal evidence.

> The *Other Translation of Saṃyuktāgama* 別譯雜阿含經 exists in two versions. > The version preserved as text no. 100 in the Taishō edition of the Chinese canon is divided into sixteen fascicles, a format carried over from the Korean edition on which the compilers of the Taishō mainly relied. > The other version, found in most editions produced in China itself, is instead divided into twenty fascicles. > These two versions contain almost the same collection of sūtras, but differ in their arrangement. > As regards the grouping into *Saṃyuktas*, the twenty-fascicle version is in good order while the sixteen-fascicle version is in disarray. > This article examines the proposition by Anesaki (1908) that the sixteen-fascicle version resulted from accidental disarrangement of a text that closely resembled the twenty-fascicle version, and seeks to identify how and when this could have come about.

> Despite heterogeneity of outcomes across studies, there is evidence that brief MBIs can impact numerous health-related outcomes after only one session and with interventions as brief as 5 min.

> Where Japanese Zen is given to aesthetic considerations in multitudinous forms, Korean Zen is earthy, natural and unpretentious.

> Kinesthetic genius exists. Intuitive genius exists. It's simply that we may not always identify it as 'genius.'

> Wonhyo examined the broad range of Mahāyāna doctrines in a systematic, rational, thoroughgoing, and insightful manner. In addition to the breadth of his scholarly mastery of the Mahāyāna system, he possessed excellent skills in literary Chinese, and the combination of these talents allowed his writings to bring a profound influence on the development of Buddhism in East Asia.

> The crown prince asked: “Where do you come from? What are you looking for?” The brahmin said: “I come from Dunnivittha, And I am begging for two children.”

> The significance of this book within the history of research lies in its comparatively rigorous and objective interpretation of the entire history of Korean Buddhism, from the Three Kingdoms period to modern times.

> Some scholars connect the verbs *ujjhāyati*, *khīyati*, and *vipāceti* to negative emotional states (especially irritation and anger). Others connect the verbs to judgmental appraisal and the spreading of ill-fame. I show how both interpretations are valid.

> The cockfight (*tetadjen; sabungan*) is a means of expression; its function is neither to assuage social passions nor to heighten them, but, in a medium of feathers, blood, crowds, and money, to display them. [...] Attending cockfights and participating in them is, for the Balinese, a kind of sentimental education.

> This is the first important function of Sangha: it carries and conveys the many components of the Buddhist tradition that can’t be shared through writing.