Regarding the Chan Buddhism lamp records from the Song Dynasty and starting from Jing De Zhuan Deng Lu,the category of“enlightened masters in Chan Buddhism”禪門達者was listed separately,meaning a separate category w...Regarding the Chan Buddhism lamp records from the Song Dynasty and starting from Jing De Zhuan Deng Lu,the category of“enlightened masters in Chan Buddhism”禪門達者was listed separately,meaning a separate category was established for eccentric monks who pretended to be crazy,had unknown inheritance and miraculous deeds,and were difficult to classify.The following lamp records named this category of eccentric monks as“sages”散聖,or“saints”應化聖賢,which constructed another historical genealogy for the special Chan Buddhism eccentric monks.Moreover,the early lamp records included mostly idiosyncratic mad monks from previous dynasties.Since the Southern Song Dynasty,Chan Buddhism historical materials included many sages from the current dynasty.Therefore,this study mainly examines how the genealogy of Chan Buddhism eccentric monks was constructed in Song Dynasty Chan Buddhism lamp records,including quotations,and organizes the images of eccentric monks in the Song Dynasty,as written in Chan Buddhism historical materials,in order that the meaning of existence of these enlightened masters,sages,saints,etc.,included in the genealogy of Song Dynasty eccentric monks in the history of Chan Buddhism can be reflected.展开更多
The annual examination for the Geshi Lharamba Degree in Tibetan Buddhism was held on the 17th of March in 2007 at the Jokhang Monastery in Lhasa.Following the degrees granted in 2005 and 2006,another five monk scholar...The annual examination for the Geshi Lharamba Degree in Tibetan Buddhism was held on the 17th of March in 2007 at the Jokhang Monastery in Lhasa.Following the degrees granted in 2005 and 2006,another five monk scholars have passed the examination of sutra debating and are finally conferred with the degree of Geshi Lharamba.展开更多
The monk has auspicious patterns tattooed on his forearms, following a folk belief that the tattoo could chase evil spirits away, and protect him from contracting any incurable disease. The faith is shaky now in the s...The monk has auspicious patterns tattooed on his forearms, following a folk belief that the tattoo could chase evil spirits away, and protect him from contracting any incurable disease. The faith is shaky now in the shadow of HIV/AIDS looming around the Manchunman Temple of 1,400 years old, where the 24-year-old Du Su was ordained 14 years ago. "Your monkery doesn’t necessarily immunize you from it (AIDS). Really, nothing can keep that evil away unless you live a healthy life—no drug abuse, no unsafe sex," says the young monk shyly, glancing at his tattooed right wrist. He became aware of the dreadful disease when it claimed the life of the vounger brother of his master, a senior展开更多
The outcomes of chemotherapy have been unsatisfactory with the palpable side effects. We hypothesized that natural products might help improve chemotherapy with few side effects. Recently, we came across the bioactive...The outcomes of chemotherapy have been unsatisfactory with the palpable side effects. We hypothesized that natural products might help improve chemotherapy with few side effects. Recently, we came across the bioactive extracts of monk fruit (Siraitia grosvenori) with anticancer activity. We then investigated if these extracts might have chemosensitizing effect to improve the efficacy of drugs clinically used today. Four different drugs, cisplatin (CPL), carboplatin (CBL), mitomycin C (MMC), and gemcitabine (GEM), were used in this study. Human bladder cancer T24 cells were treated with each drug itself or drug combined with either LLE or MOG (two types of monk fruit extracts). Cell viability was determined to assess anticancer effect and also explored the anticancer mechanism of such combinations, focusing on the status of glycolysis, cell cycle, and chromatin structure. Cell viability test showed that all drugs had anticancer activity, reducing cell viability, but only CPL showed the enhanced anticancer effect when combined with LLE (not with MOG). The rest of three drugs had no such effects with LLE or MOG. The CPL/LLE combination was found to disrupt glycolysis, by inhibiting hexokinase activity, resulted in the decreased ATP synthesis. This combination also blocked the cell cycle progression, due to a G1 cell cycle arrest. Moreover, the two epigenetic regulators, DNA methyltransferase and histone deacetylase, were inactivated with the combination, indicating chromatin modifications. Ultimately, these treated cells were found to undergo apoptosis. In conclusion, anticancer activity of CPL can be significantly enhanced with LLE. This chemosensitizing effect is attributed to the glycolysis inhibition, a G1 cell cycle arrest, and chromatin modifications, ultimately leading to apoptosis. Thus, certain natural products such as LLE could be used as an adjuvant agent in current chemotherapy, improving the drug efficacy but minimizing side effects.展开更多
The purpose of this paper was to examine the relationship between the state and eminent monks in medieval Korea （918-1392） on the basis of various primary sources and to highlight the need of the re-examination of t...The purpose of this paper was to examine the relationship between the state and eminent monks in medieval Korea （918-1392） on the basis of various primary sources and to highlight the need of the re-examination of the nature of Korean Buddhism, and by extension, that of East Asian Buddhism. To this end, this research examines the position of Buddhism, the state Buddhist policies, the roles of monks in response to the policies, and the identity of monks in medieval Korea. The conclusion is that medieval Korea took carrot-and-stick approach to Buddhism and in response, playing as political advisors, subjects to the ruler, thaumaturgies, entrepreneurs, and even warriors, power-oriented monks ingratiated themselves with the state Buddhist policies for their sustenance on practical considerations, often violating the basic teachings of the Buddha and creating issues regarding their identity as monks. This Korean tradition in a larger part appears to be a product of the Sinicized Buddhism, thus highlighting the need of further in-depth research on the nature of Korean Buddhism in particular and that of East Asian Buddhism in general.展开更多
Buddhist monk Lin Daoren(790-850,from Xi'an,Shaanxi Province)was a specialist of traumatology and orthopedics of the Tang Dynasty.Secrets of Treating Wounds and Rejoining Fractures(Li Shang Xu Duan Fang)written by...Buddhist monk Lin Daoren(790-850,from Xi'an,Shaanxi Province)was a specialist of traumatology and orthopedics of the Tang Dynasty.Secrets of Treating Wounds and Rejoining Fractures(Li Shang Xu Duan Fang)written by him is the first extant monography on traumatology and orthopedics in China.According to the preface of the book,he had profound medical knowledge especially about the theory,diagnosis and treatment for wounds and fractures.展开更多
Prostate and bladder cancers are the two prevalent urological cancers, and several therapeutic options are currently available but the outcomes have not been satisfactory. To find the better therapeutic option, we inv...Prostate and bladder cancers are the two prevalent urological cancers, and several therapeutic options are currently available but the outcomes have not been satisfactory. To find the better therapeutic option, we investigated if the bioactive extracts of monk fruit, mogrosides, with potential anticancer activity might have anticancer effect against prostate and bladder cancer cells. Four of commercial products made of mogrosides known as Lakanto<sup>ò</sup> (LKT) products, LK1, LK2, LLE, and MOG, were then tested. A dose-dependent study at given concentrations of four products showed that LK1 and LK2 had little effects, while LLE and MOG showed a significant cell viability reduction in both PC-3 and T24 cells. To explore the anticancer mechanism of such products, cell cycle analysis was first performed. Such analysis revealed that LLE and MOG, not LK1 and LK2, led to a G<sub>1</sub> cell cycle arrest. Potential induction of endoplasmic reticulum (ER) stress was next examined because it is known to be linked to a cell cycle arrest. The three key regulators involved in ER stress were all up-regulated with LLE or MOG, indicating induction of ER stress. As ER stress is also known to induce apoptosis, this possibility was tested. The two apoptotic regulators were modulated in a specific manner with LLE or MOG, indicating induction of apoptosis. Lastly, to validate anticancer effect of LLE or MOG, anticancer effect of four chemotherapeutic drugs was also assessed in comparison with that of LLE/MOG. None of drugs had any effects but two products showed significant anticancer effect. In conclusion, two monk fruit products, LLE and MOG, demonstrated anticancer activity against PC-3 and T24 cells, significantly reducing cell viability and ultimately inducing apoptosis. Therefore, these two LKT products with few side effects may have clinical implications in the treatment of urological cancers.展开更多
Zennotes in the Song Dynasty are based on the use of scattered essays to record trivial fragments of Zen Buddhistmonks’ daily life, including Hui Hong’s Lin Jian Lu, Da Hui Pu Jue Chan Shi Zong Men Wu Ku edited by D...Zennotes in the Song Dynasty are based on the use of scattered essays to record trivial fragments of Zen Buddhistmonks’ daily life, including Hui Hong’s Lin Jian Lu, Da Hui Pu Jue Chan Shi Zong Men Wu Ku edited by DaoQian, Xiao Ying’s Luo Hu Ye Lu and Yun Wo Ji Tan, Dao Rong’s Cong Lin Sheng Shi, and Huan Wu’s Ku YaMan Lu. Through Zennotes, it is possible to learn more about the life of Zen Buddhist masters in the SongDynasty and the actual development of Zen Buddhism, which were seldom investigated in past studies. Firstly,this study explains the cultural environment generated by Zennotes and the creative development of Zennotes inthe Song Dynasty, and then discusses the main content of Zennotes. Zennotes highlight the characters through thedescription of specific events and make the images and characters of Zen Buddhist monks become vivid on paper.They are the most direct historical material for mastering Zen Buddhist monks in the Song Dynasty. Secondly,Zennotes in the Song Dynasty record anecdotes about Zen Buddhist monks and the literati talking about Zen atthat time, demonstrating the lively and witty interactions between the two. Lastly, the authors of Zennotes oftenrevealed their personal concerns about the growth and decline of temples in the narrative. Based on the above,Zennotes have the value of historical recordings of trivia, and they are first-hand historical materials forconstructing the history of Zen in the Song Dynasty.展开更多
In Jon Krakauer’s nonfiction writing,Into the Wild(1996),away from the early 1990s’American society filled with products and information,young McCandless headed for the Alaskan Wilderness which was believed as the l...In Jon Krakauer’s nonfiction writing,Into the Wild(1996),away from the early 1990s’American society filled with products and information,young McCandless headed for the Alaskan Wilderness which was believed as the last frontier.This remote wilderness far beyond several designated wilderness areas in the American West was a destination of his spiritual journey.The image of the wilderness overlaps with the desert in the fourth-century hagiographic literature in terms of solitude,pure and sacred.Although the image of the wilderness is an illusion,harsh experience quite different from daily routine give McCandless a sense of reality.If his purpose of going to wildernesses was searching for“authentic self”through“bodily feelings”(Wang,361),the remote wilderness would be reckoned to have“existential authenticity”(Wang,358)which makes him feel reality.However,when the wilderness experience inspired McCandless to go back home,a sense of reality shifted from the remote wilderness to society.Into the Wild is probably not literature to praise desert solitude,rather,Krakauer focuses on the relative self among people.展开更多
Julia Monk美国鲍尔州立大学建筑学以及环境科学学士,纽约州及伊利诺伊州注册建筑师、室内设计师。原BBG-BBGM创始人及董事长,现任HOK高级副总裁、酒店室内设计总监。曾于2009年在美国国家建筑师协会峰会上演讲,创立美国建筑师学会纽约...Julia Monk美国鲍尔州立大学建筑学以及环境科学学士,纽约州及伊利诺伊州注册建筑师、室内设计师。原BBG-BBGM创始人及董事长,现任HOK高级副总裁、酒店室内设计总监。曾于2009年在美国国家建筑师协会峰会上演讲,创立美国建筑师学会纽约的酒店设计委员会,并担任联合主席。同时,授课于哈佛继续教育学院酒店设计项目。2010年,Julia将原BBG-BBGM办公室迁至上海,旨在把重心放在拥有诸多业绩的亚洲市场,展开更多
IT was in the year 453 that the monk Tan Yao hurried to Pingcheng （present-day Datong in Shanxi Province） through the barren Loess Plateau of northern Shanxi. He had been summoned by the newly enthroned Emperor Wenc...IT was in the year 453 that the monk Tan Yao hurried to Pingcheng （present-day Datong in Shanxi Province） through the barren Loess Plateau of northern Shanxi. He had been summoned by the newly enthroned Emperor Wencheng of the Northern Wei Dynasty （386-534）. Seven years previously he had run for his life along the same route,展开更多
文摘Regarding the Chan Buddhism lamp records from the Song Dynasty and starting from Jing De Zhuan Deng Lu,the category of“enlightened masters in Chan Buddhism”禪門達者was listed separately,meaning a separate category was established for eccentric monks who pretended to be crazy,had unknown inheritance and miraculous deeds,and were difficult to classify.The following lamp records named this category of eccentric monks as“sages”散聖,or“saints”應化聖賢,which constructed another historical genealogy for the special Chan Buddhism eccentric monks.Moreover,the early lamp records included mostly idiosyncratic mad monks from previous dynasties.Since the Southern Song Dynasty,Chan Buddhism historical materials included many sages from the current dynasty.Therefore,this study mainly examines how the genealogy of Chan Buddhism eccentric monks was constructed in Song Dynasty Chan Buddhism lamp records,including quotations,and organizes the images of eccentric monks in the Song Dynasty,as written in Chan Buddhism historical materials,in order that the meaning of existence of these enlightened masters,sages,saints,etc.,included in the genealogy of Song Dynasty eccentric monks in the history of Chan Buddhism can be reflected.
文摘The annual examination for the Geshi Lharamba Degree in Tibetan Buddhism was held on the 17th of March in 2007 at the Jokhang Monastery in Lhasa.Following the degrees granted in 2005 and 2006,another five monk scholars have passed the examination of sutra debating and are finally conferred with the degree of Geshi Lharamba.
文摘The monk has auspicious patterns tattooed on his forearms, following a folk belief that the tattoo could chase evil spirits away, and protect him from contracting any incurable disease. The faith is shaky now in the shadow of HIV/AIDS looming around the Manchunman Temple of 1,400 years old, where the 24-year-old Du Su was ordained 14 years ago. "Your monkery doesn’t necessarily immunize you from it (AIDS). Really, nothing can keep that evil away unless you live a healthy life—no drug abuse, no unsafe sex," says the young monk shyly, glancing at his tattooed right wrist. He became aware of the dreadful disease when it claimed the life of the vounger brother of his master, a senior
文摘The outcomes of chemotherapy have been unsatisfactory with the palpable side effects. We hypothesized that natural products might help improve chemotherapy with few side effects. Recently, we came across the bioactive extracts of monk fruit (Siraitia grosvenori) with anticancer activity. We then investigated if these extracts might have chemosensitizing effect to improve the efficacy of drugs clinically used today. Four different drugs, cisplatin (CPL), carboplatin (CBL), mitomycin C (MMC), and gemcitabine (GEM), were used in this study. Human bladder cancer T24 cells were treated with each drug itself or drug combined with either LLE or MOG (two types of monk fruit extracts). Cell viability was determined to assess anticancer effect and also explored the anticancer mechanism of such combinations, focusing on the status of glycolysis, cell cycle, and chromatin structure. Cell viability test showed that all drugs had anticancer activity, reducing cell viability, but only CPL showed the enhanced anticancer effect when combined with LLE (not with MOG). The rest of three drugs had no such effects with LLE or MOG. The CPL/LLE combination was found to disrupt glycolysis, by inhibiting hexokinase activity, resulted in the decreased ATP synthesis. This combination also blocked the cell cycle progression, due to a G1 cell cycle arrest. Moreover, the two epigenetic regulators, DNA methyltransferase and histone deacetylase, were inactivated with the combination, indicating chromatin modifications. Ultimately, these treated cells were found to undergo apoptosis. In conclusion, anticancer activity of CPL can be significantly enhanced with LLE. This chemosensitizing effect is attributed to the glycolysis inhibition, a G1 cell cycle arrest, and chromatin modifications, ultimately leading to apoptosis. Thus, certain natural products such as LLE could be used as an adjuvant agent in current chemotherapy, improving the drug efficacy but minimizing side effects.
文摘The purpose of this paper was to examine the relationship between the state and eminent monks in medieval Korea （918-1392） on the basis of various primary sources and to highlight the need of the re-examination of the nature of Korean Buddhism, and by extension, that of East Asian Buddhism. To this end, this research examines the position of Buddhism, the state Buddhist policies, the roles of monks in response to the policies, and the identity of monks in medieval Korea. The conclusion is that medieval Korea took carrot-and-stick approach to Buddhism and in response, playing as political advisors, subjects to the ruler, thaumaturgies, entrepreneurs, and even warriors, power-oriented monks ingratiated themselves with the state Buddhist policies for their sustenance on practical considerations, often violating the basic teachings of the Buddha and creating issues regarding their identity as monks. This Korean tradition in a larger part appears to be a product of the Sinicized Buddhism, thus highlighting the need of further in-depth research on the nature of Korean Buddhism in particular and that of East Asian Buddhism in general.
文摘Buddhist monk Lin Daoren(790-850,from Xi'an,Shaanxi Province)was a specialist of traumatology and orthopedics of the Tang Dynasty.Secrets of Treating Wounds and Rejoining Fractures(Li Shang Xu Duan Fang)written by him is the first extant monography on traumatology and orthopedics in China.According to the preface of the book,he had profound medical knowledge especially about the theory,diagnosis and treatment for wounds and fractures.
文摘Prostate and bladder cancers are the two prevalent urological cancers, and several therapeutic options are currently available but the outcomes have not been satisfactory. To find the better therapeutic option, we investigated if the bioactive extracts of monk fruit, mogrosides, with potential anticancer activity might have anticancer effect against prostate and bladder cancer cells. Four of commercial products made of mogrosides known as Lakanto<sup>ò</sup> (LKT) products, LK1, LK2, LLE, and MOG, were then tested. A dose-dependent study at given concentrations of four products showed that LK1 and LK2 had little effects, while LLE and MOG showed a significant cell viability reduction in both PC-3 and T24 cells. To explore the anticancer mechanism of such products, cell cycle analysis was first performed. Such analysis revealed that LLE and MOG, not LK1 and LK2, led to a G<sub>1</sub> cell cycle arrest. Potential induction of endoplasmic reticulum (ER) stress was next examined because it is known to be linked to a cell cycle arrest. The three key regulators involved in ER stress were all up-regulated with LLE or MOG, indicating induction of ER stress. As ER stress is also known to induce apoptosis, this possibility was tested. The two apoptotic regulators were modulated in a specific manner with LLE or MOG, indicating induction of apoptosis. Lastly, to validate anticancer effect of LLE or MOG, anticancer effect of four chemotherapeutic drugs was also assessed in comparison with that of LLE/MOG. None of drugs had any effects but two products showed significant anticancer effect. In conclusion, two monk fruit products, LLE and MOG, demonstrated anticancer activity against PC-3 and T24 cells, significantly reducing cell viability and ultimately inducing apoptosis. Therefore, these two LKT products with few side effects may have clinical implications in the treatment of urological cancers.
基金The financial support of the Taiwan Ministry of Science and Technology is gratefully acknowledged.
文摘Zennotes in the Song Dynasty are based on the use of scattered essays to record trivial fragments of Zen Buddhistmonks’ daily life, including Hui Hong’s Lin Jian Lu, Da Hui Pu Jue Chan Shi Zong Men Wu Ku edited by DaoQian, Xiao Ying’s Luo Hu Ye Lu and Yun Wo Ji Tan, Dao Rong’s Cong Lin Sheng Shi, and Huan Wu’s Ku YaMan Lu. Through Zennotes, it is possible to learn more about the life of Zen Buddhist masters in the SongDynasty and the actual development of Zen Buddhism, which were seldom investigated in past studies. Firstly,this study explains the cultural environment generated by Zennotes and the creative development of Zennotes inthe Song Dynasty, and then discusses the main content of Zennotes. Zennotes highlight the characters through thedescription of specific events and make the images and characters of Zen Buddhist monks become vivid on paper.They are the most direct historical material for mastering Zen Buddhist monks in the Song Dynasty. Secondly,Zennotes in the Song Dynasty record anecdotes about Zen Buddhist monks and the literati talking about Zen atthat time, demonstrating the lively and witty interactions between the two. Lastly, the authors of Zennotes oftenrevealed their personal concerns about the growth and decline of temples in the narrative. Based on the above,Zennotes have the value of historical recordings of trivia, and they are first-hand historical materials forconstructing the history of Zen in the Song Dynasty.
文摘In Jon Krakauer’s nonfiction writing,Into the Wild(1996),away from the early 1990s’American society filled with products and information,young McCandless headed for the Alaskan Wilderness which was believed as the last frontier.This remote wilderness far beyond several designated wilderness areas in the American West was a destination of his spiritual journey.The image of the wilderness overlaps with the desert in the fourth-century hagiographic literature in terms of solitude,pure and sacred.Although the image of the wilderness is an illusion,harsh experience quite different from daily routine give McCandless a sense of reality.If his purpose of going to wildernesses was searching for“authentic self”through“bodily feelings”(Wang,361),the remote wilderness would be reckoned to have“existential authenticity”(Wang,358)which makes him feel reality.However,when the wilderness experience inspired McCandless to go back home,a sense of reality shifted from the remote wilderness to society.Into the Wild is probably not literature to praise desert solitude,rather,Krakauer focuses on the relative self among people.
文摘IT was in the year 453 that the monk Tan Yao hurried to Pingcheng （present-day Datong in Shanxi Province） through the barren Loess Plateau of northern Shanxi. He had been summoned by the newly enthroned Emperor Wencheng of the Northern Wei Dynasty （386-534）. Seven years previously he had run for his life along the same route,
