Chemosensitizing Effect of Monk Fruit Extract on Human Bladder Cancer Cells

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.

Construction of the Genealogy of Eccentric Monks Based on the Historical Materials of Chan Buddhism in the Song Dynasty--From Enlightened Masters in Chan Buddhism,Sages,to Saints

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.

The Religious Influence on Morphology of Sinhalese Language

Sinhalese language(one of the national languages spoken in Sri Lanka)and culture have a long and continuous history,ingrained traditions,and highly differentiated social norms.The Sinhalese Buddhist community of Sri Lanka is broadly categorized into two groups,secular/layman(ɡṛhasthə>ɡihi)and mendicant/clergy(prəvrajitə>pævidi).According to this situation,the Sinhalese language depicts very significant usages among Indo-Aryan languages.Buddhism is the main factor for this differentiation.This paper mainly focused on the religious terms and their usages in Sinhalese.These terms show the hierarchical structure of the common Sri Lankan society,especially among layman and clergy.Some characteristic features which have been taken into account in this research paper are as follows:(1)Layman and clergy usages of Sinhalese(Separate set of nouns and verbs which are used to represent the clergy and secular in Sinhalese);(2)The hierarchical structure of usages of imperative forms in the context of religious and secular(superior,equal,and inferior);(3)Formal-Power base vs.Informal-Solidarity relationship;(4)Usage of different morphemes with the same meaning(semantically same usages are identified here with the different morphemes).As a result of the usages of religious and secular forms in Sinhalese the different morphological realizations with similar semantic values can be identified.The collection of relevant data from modern Sinhalese usages and text books and the analysis of them are used as the research methodology of this paper.

Potential Anticancer Effect of Bioactive Extract of Monk Fruit (Siraitia grosvenori) on Human Prostate and Bladder Cancer Cells

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 Lakantoò (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 G1 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.

Buddhist monk Lin Daoren,specialist of traumatology and orthopedics

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.

从全面西化到回归本土文化 从高大上到多元化可持续发展——访HOK建筑师事务所酒店业室内设计高级副总裁兼总监 Julia Monk

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,

FIVE MONKS ARE CONFERRED WITH GESHI LHARAMBA DEGREES IN LHASA

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.

Buddhist Monks Join War To HIV/AIDS

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

MING DYNASTY:Honorific Titles for Tibetan Eminent Monks

ＭＩＮＧＤＹＮＡＳＴＹ：ＨｏｎｏｒｉｆｉｃＴｉｔｌｅｓｆｏｒＴｉｂｅｔａｎＥｍｉｎｅｎｔＭｏｎｋｓ￥ＯＡＲＡＩＣＥＤＡＩＮＰＵＮＣＯＧＤｕｒｉｎｇｔｈｅＭｉｎｇＤｙｎａｓｔｙ，ｔｈｅｅｍｐｅｒｏｒｇａｖｅｈｏｎｏｒｉｆｉｃｔｉｔｌｅｓｔｏｍａｎｙＴｉ...

上皮细胞钠通道α亚单位（α-ENaC）基因单核苷酸多态性与四川藏族高血压氢氯噻嗪疗效的关联分析

目的 研究四川省甘孜州藏族僧尼群体轻度高血压患者对小剂量氢氯噻嗪治疗的反应和耐受性,并比较α-ENaC基因四个单核苷酸多态性位点（SNP）不同基因型/等位基因携带者降压反应的差异.方法 对符合纳入标准的120例初发藏族轻度高血压患者进行问卷调查、体格检查、血清学检测;提取其外周血白细胞DNA进行PCR扩增,使用分子质谱法对α-ENaC基因四个SNP位点rs2228576、rs10849447、rs13306613和rs3782727进行分型;并对所有入选患者进行为期1个月的小剂量氢氯噻嗪（12.5 mg qd）干预.结果 该研究群体用药前的平均收缩压为153.73 mm Hg,用药后的平均收缩压为143.52 mm Hg,较用药前血压值下降10.21 mm Hg;用药前的平均舒张压为90.94 mm Hg,用药后的平均舒张压为85.16 mrn Hg,较用药前血压值下降5.78 mm Hg.药物达标总人数为40人,达标率为36.70％.协方差分析未发现上述四个位点不同基因型携带者的血压下降值具有显著差异.多元线性回归也未发现上述SNP位点的突变与血压下降值有显著关联.结论 小剂量氢氯噻嗪可以在短期内显著降低藏族轻度高血压患者的血压水平,但未发现以上SNP位点对降压程度有显著影响.

Reality of the Remote Wilderness―Krakauer’s Into the Wild and the Inner Desert

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.

Writing and Criticism on the Zen Buddhism in Zen Notes During the Song Dynasty

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.

Yungang Grottoes and Buddhist Restoration

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,

Monk训练体系对篮球运动员运动技能的影响

我国篮球训练主体就是进行大量的项目练习,大量的练习项目对提升篮球运动员个人技能以及球队整体的进攻和防守作用有限,限制我国篮球事业的发展.文章以Monk训练体系为基础,探究其对篮球运动员运动技能的影响,以期能够对我国篮球运动员训练体系的完善提供借鉴意义.结果显示:Monk训练体系能够帮助篮球运动员确定最佳投篮机会,提升传球能力,掌握空切的路线以及方式,把握时机,增强突破能力,使用急停跳投完成投篮的能力,抢进攻篮板球能力,提升球队的控球能力,提升做掩护和利用掩护摆脱防守能力,提升球员在投篮前的跑位、急停和接球等一系列的连贯技术能力.

从monk谈起

英语中的 monk 是人们所熟悉的一个词,它指西方的修道士或东方的和尚(Buddhist monk)。monk 一词来自古希腊的 monos,原意为“独身者”,因为那些依照宗教法规而修行的人是独身的。英语前缀 mon-或 mono-都是来自 monos(意为”单”、“一”)。

构建中华民族共同体的中坚——以爱国高僧麻倾翁为个案

麻倾翁作为僧人进藏学法,研究“五明”“密宗”,获“倾哉”职位。著《观音三要讲演集》,获尊称“麻坞倾哉”。凭借宗教界的地位,在西康参与创建“五明学院”筹建工作,还在内地参与“无锡汉藏佛学院”的组建工作,并主坛念经,消灾弥乱。积极参与调解康藏纠纷与当地寺庙冲突,主动宣传“三民主义”,努力于地方稳定工作,巩固边疆国防。在地方与中央召开的相关会议上,积极递交提案,参政议政,力图促进边疆建设。利用自己德高望重的身份参与组建“康藏贸易公司”,支持地方经济发展和国家抗战。通过报刊传播民族团结、民族融合的进步理念,并积极投身抗日宣传工作。作为康区精英,放眼世界,与内地人士广泛接触,主动参与各类社交活动,加强交流,促进民族团结。麻倾翁在中华民族共同体建设中起到了不可或缺的重要作用。

明末清初侨日僧的中国叙事——以日本“唐绘祖”江南禅僧逸然为例

日本“唐绘开祖”逸然明末东渡,任兴福寺住持期间精研佛法并暗中支持明末志士。退隐后,他潜心习画,兼收并蓄中日画风,200余幅藏品以中后期佛画人物居多,有效弘扬中华佛教美学精神。其门下谱系一派繁荣,聚多社会角色跨界艺术家,生发出“若芝派”“渡边派”两分支,画风承传二百余年,绘写和传播具有鲜明特色的中国故事。

汪曾祺《受戒》中的乡土情结探究

《受戒》是汪曾祺晚年的代表作品,其中有很多作者乡土记忆与乡土情结的体现,使这部作品有着独特的乡土味道。《受戒》在语言运用上多用口语词汇,对话语言简短、直白、风趣,还有民间小调的运用,呈现出乡土化的语言风格。在人物形象设计上,塑造性格勤劳淳朴、真诚自然、不拘小节的乡土人物群像,在明海和小英子两个主人公的形象设计上,突出了两人在自然乡土中生长所形成的自然、纯真的天性。《受戒》大量描绘了苏北地区的乡村民风民俗、商业、民间信仰、民间艺术等,以及河边人家、水上芦苇荡等江南水乡的优美自然风景。在情感表达上,汪曾祺以柔和温暖的叙事基调、勤劳善良的人物塑造、自然纯粹的爱情描写表达了对记忆中乡土的爱与眷恋。这些共同展现了《受戒》中的乡土情结。