> This article presents research on one traditionalist group, *Foundation for the Preservation of the Mahayana Tradition* (FPMT). It describes FPMT’s engagement, identifies its motivations, objectives, and activities, and examines the possibility that it represents a type of engagement that can be called “traditionalist.”

> Being intentional with your interpersonal contact and maintaining a variety of conversation partners are crucial to supporting a healthy social life.

> After many years of observation I begin to perceive in Siamese religion a wise and generous pattern that accommodates the teachings of the Sage together with Hindu state-craft, and the fertility concerns of rice farmers, without doing violence to any one of them. It is a system that works, and has worked for many centuries, but today it is threatened by a new generation of thinkers, reformers, well-intentioned and well-educated, who have forgotten how symbolism works.

> We found a large number of different categories that go beyond those identified in previous research. > Reasons changed with increasing meditation practice, although spiritual goals tended to become more important only for practitioners with a spiritual background.

> Perhaps to the ordinary believer the very idea of upholding the precepts themselves promised safety as much as moral improvement...

> In 1240, Köten famously summoned the Central Tibetan Buddhist polymath Sakya Pandita, by then already an old man, to his court at Liangzhou. > Examining Tibetan and Mongolian accounts about their meeting from the last seven centuries, this study shows that it was neither compelling philosophy nor some turn of faith that converted the Mongols. > It was, rather, Sakya Pandita’s violent therapeutic intervention into the space of Köten’s ill body that wrenched the Mongol body politic into the Dharmic fold.

> Why not tend to your own horse

> In this unstable balance of power, greater emphasis was placed on the dynastic pedigrees of consorts and wives brought to the island from powerful mainland kingdoms, from which Lanka’s kings could borrow prestige, and on whom they could potentially call on for military support. Once on the island, however, it seems that many of these women were not content to merely be accessories to their husbands’ claims to power. Their inscriptions speak to the considerable economic, political, and religious influence they wielded throughout the interregnal period.

> MBCT was associated with decreased emotional reactivity to social stress, specifically during the recovery (post-stressor)

> when the thread of the warp is stretched out And the weft is woven through, back and forth In the end the thread runs out: Like this is the life of mortals.

> Monks, it is herein that consciousness comes, that it goes, that it stands, that it departs, that it grows, that it increases, that it flourishes.

> Although Jeantel, a close friend of Trayvon Martin, was an ear-witness (by cell phone) to all but the final minutes of Zimmerman's interaction with Trayvon, and testified for nearly six hours about it, her testimony was disregarded in jury deliberations. > Through a linguistic analysis of Jeantel's speech, comments from a juror, and a broader contextualization of stigmatized speech forms and linguistic styles, we argue that the lack of acknowledgment of dialectal variation has harmful social and legal consequences for speakers of stigmatized dialects.

> Is the one who acts the same as the one who experiences the result?

If your basic practice is not there, you can’t go higher.

> Of course, one who dies while sitting in zazen will never be unhappy. But it is nearly impossible to die in this manner if your body is suffering the pain of sickness. My own master (Gudō Kokushi) said, 'Your zazen for one sitting is a lifetime of zazen.' How edifying these words of his are.

> Monks, I shall teach identity, the arising of identity, the cessation of identity and the path leading to cessation of identity. Listen and bear in mind what I shall expound...

> Totally focused on the specific, yet transported into the universal at the same time. This rapturous focus, in its sublime triple aspect, is the heart of human ritual experience.

> Paralleling the reinvention of Christmas in the modern period, Buddhists reconfigured the Buddha's birthday as a symbol of their religious identity and power. > The Buddha's Birthday festival should be understood in the context of increasing contact and exchange among Buddhists in the East and the West. > The festival's prominence was the result of complex negotiation and collaboration between Korean and Japanese Buddhists who both hoped the festival would advance their overlapping visions of Buddhism. > The festival was not so much an imposition of the colonizer on a native culture as it was a dynamic, creative feature of modern Korean Buddhism in a colonial context.

> A total of 536 Hong Kong university students completed questionnaires measuring their experiences of compassion from others, self-compassion, resilience, psychological distress, flourishing, and meaning in life. Serial mediation analyses showed that compassion from others was associated positively with self-compassion, which was, in turn, linked to greater resilience and consequently lower levels of psychological distress and higher levels of flourishing and meaning in life.

Rather than saying "who" creates our suffering, the Buddha says "what" suffering (and views about it) depend on.

This short documentary shows the five major types of shrines in Vietnam and how to visit them respectfully.

> Because sustainability is a cross-disciplinary field of study, producing this text has required bringing together over twenty experts from a variety of fields....

> Collectively, the 12 eligible studies suggest that incorporating the Buddhist wisdom practices of contemplating interdependence, emptiness, and perspective-taking on self and others may enhance prosocial behaviour through various mechanisms, such as (i) developing a sense of interdependence and common humanity, (ii) fostering the altruistic desire to help others, and (iii) experiencing a state of oneness. > However, concerns were raised about the overuse and reliability of self-report measures for accurately assessing prosocial behaviour

> 正坐端然如泰山、 巍巍不要守空閑。 You should sit properly and uprightly, like Mt. Tai, Imposing and solitary, without dwelling in vacuous quiescence.