> 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.

> In themselves, the forms are indeed empty and many of them are utterly arbitrary, but they are also profound and precious.

> ... a critical assessment of naturalism and a reevaluation of the most recent forms of Buddhist modernism, including the extraordinary success of Mindfulness. > It argues for a more balanced and encompassing approach that would extol the richness of the Buddhist tradition.

> This article focuses on the relationship between Buddhism and science illustrated by 一行 Yīxíng’s (683–727) participation in [Chinese] calendar formulation.

> A *shinbyu* is a religious donation in the full sense of the term, crucial in the lives of the Buddhist Burmese. > While the *shinbyu* has been studied for its symbolic and ritual aspects by various anthropologists, this article proposes to analyse it through the social scenes in which different types of transfers intertwine with the religious donation. > It focuses especially on “The Plate Scene”, an ambiguous moment where uncertainty about the meaning of the staging reveals the political work at play in interpreting transfers when an elderly lady refuses to be caught in the game.

> Wars of the heart always take longer to cool than the barrel of a gun… we must heal through love… and we must go slowly, step by step…

> Buddhist temples were meant to be halls of truth, places where the Buddha’s teachings are imparted and practiced and centers where those whose lives are sustained by that truth can gather. But in the Edo period, temples came to be supported not by individual believers but by the parish, or *danka*, system. Temples became places where memorial services for parishioners’ ancestors were held...

> We explore how Japanese Buddhists of varying contexts drew upon Buddhist ideas and practices to make sense of their lives, to solve problems, and to create a meaningful world – a cosmos – out of chaos.

> But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings.

> Correlational analyses showed that emotional intelligence was positively related to emoji use

> Wanderers of other religions advocate three kinds of seclusion. What three? Seclusion in robes, almsfood, and lodgings.

> In the Northern and Southern Dynasties, there were many types of Buddhist scripture-interpretation literature, including *xuányì* 玄義, *xuánlun* 玄論, *yìshū* 義疏, *yìzhāng* 義章, etc. > These exegetical forms are related to Chinese traditional literary style, but mainly inherit the tradition of Indian Buddhist hermeneutics. > In this paper, all such types would be summarized as *yì* (義, exegesis), *lun* (論, treatise) and *shū* (疏, commentaries), which are described as follows...

> During the Chosŏn period (1392–1910), the discussion of precepts all but disappeared from the religious discourse in Korean Buddhism. Not only were the precepts left unstudied, but even the performance of official ordination ceremonies for new monks based on the precepts ceased.

> Unaffiliated with any particular school or doctrinal tradition, Wonhyo applied himself to the explication of all the major Mahāyāna source texts that were available at the time, and in doing so had a major impact on East Asian Buddhism.