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HIV-1 Genetic Diversity Among Incident Infections in Mbeya, Tanzania
Billings, Erik,Sanders-Buell, Eric,Bose, Meera,Kijak, Gustavo H.,Bradfield, Andrea,Crossler, Jacqueline,Arroyo, Miguel A.,Maboko, Leonard,Hoffmann, Oliver,Geis, Steffen,Birx, Deborah L.,Kim, Jerome H. MARY ANN LIEBERT INC PUBL 2017 AIDS RESEARCH AND HUMAN RETROVIRUSES Vol.33 No.4
<P><B>Abstract</B></P><P>In preparation for vaccine trials, HIV-1 genetic diversity was surveyed between 2002 and 2006 through the Cohort Development study in the form of a retrospective and prospective observational study in and around the town of Mbeya in Tanzania's Southwest Highlands. This study describes the molecular epidemiology of HIV-1 strains obtained from 97 out of 106 incident HIV-1 infections identified in three subpopulations of participants (one rural, two urban) from the Mbeya area. Near full-genome or half-genome sequencing showed a subtype distribution of 40% C, 17% A1, 1% D, and 42% inter-subtype recombinants. Compared to viral subtyping results previously obtained from the retrospective phase of this study, the overall proportion of incident viral strains did not change greatly during the study course, suggesting maturity of the epidemic. A comparison to a current Phase I-II vaccine being tested in Africa shows ∼17% amino acid sequence difference between the gp120 of the vaccine and subtype C incident strains. Phylogenetic and recombinant breakpoint analysis of the incident strains revealed the emergence of CRF41_CD and many unique recombinants, as well as the presence of six local transmission networks most of which were confined to the rural subpopulation. In the context of vaccine cohort selection, these results suggest distinct infection transmission dynamics within these three geographically close subpopulations. The diversity and genetic sequences of the HIV-1 strains obtained during this study will greatly contribute to the planning, immunogen selection, and analysis of vaccine-induced immune responses observed during HIV-1 vaccine trials in Tanzania and neighboring countries.</P>
Ernest Billings (Billy) Brewster 불교학연구회 2021 불교학연구 Vol.66 No.-
인도 유학승 현장(玄奘, 602?-667)이 한역한 아비달마 문헌 중, 5세기 인도 논사 중현(衆賢, Skt. Saṅghabhadra)이 지은 찰나멸 논증은 불교 고유의 찰나멸론을 엄밀하고 상세하게 변호하고 있다. 본고는 현장의 한역으로만 전하는 중현의 저작 두 본, 『아비달마순정리론(阿毘達磨順正理論, Skt. *Abhidharmasamayapradīpikāśāstra)』과 『아비달마현종론(阿毘達磨顯宗論, Skt. *Abhidharmasamay-apradīpikāśāstra)』에서 찰나멸을 논의하는 몇몇 구절을 고찰하고자 한다. 여기에서, 중현은 아비달마의 교리인 유위법(有爲法, Skt. saṃskṛta-dharma, 무한한 “원인과 조건(因緣, Skt. hetu-pratyaya)의 결과로 존재하는 개별적 실체) 을 활용하여 현실세계의 보편적이고 불변하는 특징이 바로 변화라는 철학적 해석을 구축하였다. 현장 및 그의 당(唐) 대 제자들은 당 문헌들의 세심한 번역과 주석을 통해 유위법의 네 가지 분위(分位, Skt. avasthā)를 논구하면서 ‘하나의 유위법이 사멸할 때 바로 다음 찰나에 자신과 동류의 또 다른 유위법을 작동시킨다’는 명제를 지지하기 위해 중현의 주장을 재고하였다. 본고는 문헌비평적 방법론을 사용하여, 중현의 저작에 대한 현장의 대역(對譯), 그리고 당(唐) 대 제자들의 주석들이 중국 불교에서 찰나멸론에 대한 이론적 토대를 마련하는 데 어떻게 기여했는지를 추적하였다. Within the Abhidharma literature, the doctrinal discussions on momentariness composed by the fifth-century C.E. Indic theorist, Saṅghabhadra, and rendered into Chinese by the pilgrim and scholar-monk, Xuanzang (602?-667 C.E.), stand as rigorous and detailed defenses of the Buddhist tenet of momentariness. This paper examines several passages on the doctrine of momentariness that are extant only within Xuanzang’s Chinese translations of two treatises by Saṅghabhadra, the Treatise Conforming to the Correct Logic of Abhidharma (Sanskrit, hereafter Skt. *Abhidharmanyāyānusāraśāstra; Chinese, hereafter Chi. Apidamo shun zhengli lun 阿毘達磨順正理論) and the Treatise Clarifying the Treasury of Abhidharma Tenets (Skt. *Abhidharmasamayapradīpikāśāstra; Chi. Apidamo zang xianzong lun 阿毘達磨顯宗論). In these masterworks, Saṅghabhadra uses the Abhidharma theory of the “conditioned factor” (Skt. saṃskṛta-dharma; Chi. youwei fa 有爲法)—the discrete entity that comes into being as the result of the myriad of “causes and conditions” (Skt. hetu-pratyaya; Chi. yin-yuan 因緣) that precede it—to construct a philosophical explanation for change as a pervasive and invariable feature of reality. In their meticulous translations and commentaries on these texts, Xuanzang and his Tang Dynasty disciples examine the four “stages” (Skt. avasthā; Chi. fenwei 分位) of a conditioned factor and reconsider the arguments enlisted by Saṅghabhadra to buttress the proposition that a conditioned factor activates another of its own kind in the moment that follows its cessation. This paper uses a source criticism research method to illustrate how several understudied translations of the Abhidharma works of Saṅghabhadra by Xuanzang—and the commentaries on these texts by his Tang disciples—contribute to the theoretical basis of the doctrine of momentariness within Chinese Buddhism.
Ernest Billings (Billy) Brewster 불교학연구회 2021 불교학연구 Vol.66 No.-
Within the Abhidharma literature, the doctrinal discussions on momentariness composed by the fifth-century C.E. Indic theorist, Saṅghabhadra, and rendered into Chinese by the pilgrim and scholar-monk, Xuanzang (602?–667 C.E.), stand as rigorous and detailed defenses of the Buddhist tenet of momentariness. This paper examines several passages on the doctrine of momentariness that are extant only within Xuanzang’s Chinese translations of two treatises by Saṅghabhadra, the Treatise Conforming to the Correct Logic of Abhidharma (Sanskrit, hereafter Skt. *Abhidharmanyāyānusāraśāstra; Chinese, hereafter Chi. Apidamo shun zhengli lun 阿毘達磨順正理論) and the Treatise Clarifying the Treasury of Abhidharma Tenets (Skt.*Abhidharmasamayapradīpikāśāstra; Chi. Apidamo zang xianzong lun 阿毘達磨顯宗論). In these masterworks, Saṅghabhadra uses the Abhidharma theory of the “conditioned factor” (Skt. saṃskṛta-dharma; Chi. youwei fa 有爲法)—the discrete entity that comes into being as the result of the myriad of “causes and conditions” (Skt. hetu-pratyaya; Chi. yin-yuan 因緣) that precede it—to construct a philosophical explanation for change as a pervasive and invariable feature of reality. In their meticulous translations and commentaries on these texts, Xuanzang and his Tang Dynasty disciples examine the four “stages” (Skt. avasthā; Chi. fenwei 分位) of a conditioned factor and reconsider the arguments enlisted by Saṅghabhadra to buttress the proposition that a conditioned factor activates another of its own kind in the moment that follows its cessation. This paper uses a source criticism research method to illustrate how several understudied translations of the Abhidharma works of Saṅghabhadra by Xuanzang—and the commentaries on these texts by his Tang disciples—contribute to the theoretical basis of the doctrine of momentariness within Chinese Buddhism.
What Dies? Xuanzang on the Temporality of Physical and Mental Functionality
Ernest Billings BREWSTER 동국대학교 불교학술원 2023 International Journal of Buddhist Thought & Cultur Vol.33 No.2
This paper examines the ancient Buddhist investigations into the nature of mortality found within the corpus of Xuanzang (ca. 602–664 CE), the prolific Buddhist scholar-monk of the Tang Dynasty. Upon his celebrated return to his native China in 645 CE, Xuanzang produced a voluminous body of work including retranslations and translations made available in Chinese for the first time, as well as original exegesis of numerous Indic Abhidharma and Yogācāra Buddhist treatises that develop the fundamental tenet of “no-self.” The Buddhist tenet of no-self holds that an individual sentient being is not distinguished by an unchanging “self,” soul, or essence that deserts the body at the time of biological death, traverses the afterlife, and becomes reincarnated in association with a new gross physical body. The tenet of no-self, however, raises thorny questions regarding the nature of survival and mortality: What accounts for the survivability of an individual sentient being? What is death? This paper presents the argumentation put forth in Xuanzang’s corpus in support of the Buddhist doctrine that neither survivability nor dying and death involves a soul or a self. The Abhidharma and Yogācāra works translated into Chinese by Xuanzang propose that death occurs with the terminal disintegration of the “faculties,” the embodied mental and physical powers that sustain “sentient life” (Skt. sattva, Ch. youqing 有情) in conjunction with a body, rather than with the disembodiment of a self, soul, or spiritual substance. Developments in the Buddhist theory of faculties presented not only in his translation of Indic works, but also in his original compilation, the Cheng weishi lun, advance innovative accounts of the survivability and mortality of a sentient being that are harmonious with the core Buddhist tenet of no-self.