classes ::: The_Diamond_Sutra, chapter,
children :::
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Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:DS1
class:The Diamond Sutra
class:chapter

CHAPTER ONE

THE REMAINING THIRTY-ONE CHAPTERS of this sutra attempt to explain what happens in the first. Essentially, they examine the nature of buddhahood and the path that leads thereto. In the first chapter, we see what a buddha does, which is not so different from our own daily round of existence, if we could only do what we do unhindered by attachments and see what we do unobstructed by delusions. What this sutra teaches us is how to transform attachments and delusions, how to be a buddha. And it begins with a patched robe, an empty bowl, and the Buddhas daily practice of this teaching.

The division of the text into thirty-two chapters was the work of Prince Chao-ming (501-531), who was the eldest son of Emperor Wu of the Liang dynasty. This was the same Emperor Wu who asked a visiting Indian monk named Bodhidharma what merit he acquired as a result of all his religious philanthropy. The Zen patriarch told him, None. Ironically, the acquisition and nature of merit are at the heart of this sutra. Buddhas are the manifestation of merit, not the material merit of Emperor Wu, but the merit produced by the practice of this teaching.

It is also ironic that while the father was busy emptying his treasury to support the Buddhist order, the son was compiling Chinas great literary anthology known as the Wen Hsuan and devoting himself to the Diamond Sutra, which he is said to have recited ten thousand times before his early death. In dividing this sutra into thirty-two chapters, Chao-ming was acknowledging what will become clearer in the chapters that follow: this sutra is not only about the body of the Buddha, which was said to be marked by thirty-two unique attributes, it is the body of the Buddha. In addition, Chao-ming gave each chapter a title. This first one he called The Cause and Reason for the Dharma Assembly. The aptness of his titles led a number of commentators, including the Tang-dynasty prime minister, Chang Wu-chin, and the Sixth Zen Patriarch, Hui-neng, to begin each chapter with an explanation of these titles.

Hui-neng says, The lay prime minister Chang Wu-chin said, If not for dharmas, there would be no way to discuss emptiness. If not for wisdom, there would be no way to speak about dharmas. The multiplicity of the myriad dharmas is what is meant by cause. And the responsiveness of the one mind is what is meant by reason. Thus, at the beginning is a chapter on the cause and reason for this dharma assembly.

Thus have I heard:

The voice that begins all sutras is that of Ananda, Shakyamunis cousin, who was born on the day of the Buddhas Enlightenment. As a child, Ananda impressed others with his perfect memory, and when he joined the Buddhas order, Shakyamuni repeated all the sermons he had missed in the intervening years. As it happened, Anandas entry into the homeless life also marked the beginning of the Buddhas prajna period when this and other teachings on the perfection of wisdom were spoken.

Nearly thirty years later, as the Buddha approached the time of his Nirvana, Ananda asked what words to place at the beginning of each sutra. The Buddha answered, Evan maya shrutan (Thus have I heard). Later, Ananda used this phrase to preface the hundreds of discourses he repeated from memory at Buddhisms First Council, held shortly after the Buddhas Nirvana in 383 B.C. However, what immediately follows is not a verbatim account but a summary of events, while the portion that Ananda quotes from memory does not begin until the second chapter. Despite this traditional attribution, it is also possible that this sutra was recalled from memory by Vashpa or some other disciple at the meeting held immediately after the First Council. Vashpa was the First Patriarch of the Mahasanghikas, and it was the Mahasanghikas that gave rise to the Mahayana sects that taught and revered this and other scriptures on the perfection of wisdom. Thus, at the end of the Perfection of Wisdom in Eight Thousand Lines, when Ananda is enjoined not to forget this teaching, this could be interpreted as evidence that he didnt forget or evidence that he did.

Commentators have written volumes on the profundity of evan (thus). Does it mean like so, or does it mean just so? And what is the difference? Is this sutra the finger that points to the moon, or is it the moon itself?

Li Wen-hui says, Thus is another word for our nature. Outside of our nature, nothing else is real.

Tao-chuan says, The Way of the ancients was said to be just so. For by the time they talked about it, it had already changed. But when the Way changes, where does it go? Spit it out! It doesnt run off just anywhere. Where does it actually go? Speak! Words wont burn your mouth. Just: on a clear still night the moon shines alone. So: water doesnt exist apart from waves. The waves are water.

Chiang Wei-nung says, When people believe something, they say it is thus. When they dont believe something, they say, it is not thus. The Avatamsaka Sutra says, Belief marks the beginning of the Path. It is the mother of virtues and protector of all good dharmas. (6) Belief is the first gate on the Path. Hence, this expression is placed at the very beginning.

Once the Bhagavan was dwelling near Shravasti at Anathapindada Garden in Jeta Forest

Once: According to the system established by Chih-yi (530- 597) for ordering the Buddhas sutras, from the time of his Enlightenment the Buddhas teachings progressed through five periods: the Avatamsaka period of interpenetration of unity and multiplicity, which lasted three weeks and which comprised the teaching of the Avatamsaka Sutra; the Agama period of mental analysis, which lasted twelve years; the Vaipulya period of harmony and balance, which lasted eight years; the Prajna period of radical wisdom, which lasted twenty-two years and which included this and other perfection of wisdom sutras; and the Saddharma period of the full lotus, which lasted eight years and which concluded with the Lotus and Nirvana sutras. Since the Buddhas Enlightenment is said to have occurred in 432 B.C., this sutra would have been spoken around 400 B.C. (Note: I have followed Hajime Nakamuras dating of the Buddha, which is based on sources of the Northern tradition rather than the Southern tradition of Sri Lanka.)

Buddhist scholars, however, consider such an attribution dubious and insist that, given the nature of this teaching, the scriptures of the prajna period could not have been composed much earlier than a century or two before the Christian Era when the first signs of Mahayana Buddhism appeared in India.

However, the sudden appearance of such sutras as this several centuries after the Buddhas Nirvana can also be seen as a reflection of the changing receptivity of their audience rather than proof of de novo compilation. Edward Conze, one of the first Westerners to devote himself to the study of these teachings and the teacher of many of those who now write on the subject, wrote, What seems to be doctrinal innovation may really be nothing but the gradual shifting of the line between esoteric and exoteric teachings. At first, even up to Ashoka (304-232 B.C.), the bulk of the doctrine, except for some moral maxims, and so on, was esoteric. (Buddhist Studies 1934-1972, p. 115) In the months that followed the authentication of scriptures at Buddhisms First Council in 383 B.C., at least one other meeting was convened to consider additional sermons. Obviously, different groups of disciples honored different teachings, and such a sutra as this surely could not have been widely accepted by an audience that preferred asceticism and monastic discipline, which this sutra holds up to gentle rebuke.


Bhagavan: The term bhagavan was derived from bhaga (vulva) and originally meant like a vulva, and hence fecund or prosperous. Eventually, it was applied to one whose presence bestows prosperity. It is usually translated as Blessed One or World-Honored One and is one of every buddhas ten titles. Others that appear in this sutra include tathagata, sugata, and arhan.

Dwelling: It was the Buddhas custom to wander from town to town and forest to forest during most of the year but to spend the summer monsoon season at one location. One such place was the retreat built for the Buddha and his order outside Shravasti.

Shravasti: This was the capital of the ancient kingdom of Kaushala. In his Maha Prajnaparamita Shastra, Nagarjuna says the city had a population of 900,000, and it overshadowed even Magadhas capital of Rajagriha during the fifth century B.C. Today, its ruins can be visited twenty kilometers west of the town of Balrampur on the train line between Lucknow and Gorakhpur. Some commentators say the citys name came from that of its founder, King Shravasta. Others say the name was derived from the sage Savattha, who lived there before the city was built.
Anathapindada Garden in Jeta Forest: During the Buddhas day, there was a wealthy merchant in Shravasti named Sudatta. Since he often helped the unfortunate, he was called Anathapindada (the Benefactor). One day, while visiting his sons prospective in-laws in Rajagriha, Sudatta had the good fortune of hearing the Buddha speak and was so affected by what he heard that he invited the Bhagavan to Shravasti. But when Sudatta returned to find a suitable residence for the Buddha and his disciples, the only place that seemed to him sufficiently spacious and serene was the forested preserve of Crown Prince Jeta, two kilometers southwest of the city. When Sudatta inquired about buying it, the prince joked, Ill sell you whatever portion you can cover with gold. Taking the prince at his word, Sudatta went home and brought back enough gold to cover an area of two hundred acres that became known as Anathapindada Garden. Overcome by Sudattas sincerity, the prince donated the entire forest to the Buddhas congregation, and together the two men built a vihara, or monastery, where the Buddha could live and preach whenever he visited. These events are said to have occurred in the fourth year of the Buddhas ministry, or in 428 B.C. Altogether, the Buddha spent twenty-five rainy seasons at Jeta Vihara and delivered many of his most important sermons there. He also performed a series of miracles in Shravasti that were unique in his career, and it was also in Shravasti that he refuted the teachings of the leaders of other spiritual sects.

Although it remains in the background, the Buddhas retreat represents the outcome of charity and forbearance, the two perfections, which, together with the perfection of wisdom, are extolled in this sutra as leading to buddhahood. The word anatha means without reliance, and pinda-dada means to give offerings. Normally, this compound is interpreted, as above, to mean benefactor or to give offerings to those without means. But it can also mean to give offerings without attachment, which is the practice praised throughout this sutra. Thus, the place where this sutra was spoken is more than an example of its teaching. It is the teaching.

Textual note: Some Sanskrit scholars prefer to add ekasmin samaye (one time) to the previous phrase, which is how the Tibetan punctuates this and also how Conze translates it: Thus have I heard at one time. together with the full assembly of 1250 bhikshus and a great many fearless bodhisattvas.

1250: The number of bhikshus was made up primarily of the three Kashyapa brothers and their disciples, who totaled 1,000 members. Hence, it was quite natural for the elder of the three, Uruvilva, or Maha Kashyapa, to assume leadership of the First Council after the Buddhas Nirvana. In addition, the assembly also included Shariputra, Maudgalyayana, Yashas, and their disciples. Thus, by converting these six men, the Buddha attracted a group of 1250 disciples who were present at many of his sermons and who were known collectively as the mahata bhikshu-samgha (full assembly of monks). Commentators suggest the reason the Buddhas first five disciples were not included in this number is that the figure was rounded off.

Bhikshu: Although this Sanskrit term means one who begs (for instruction from buddhas and for food from others), it also means one who eliminates evil. In this form, it applies only to monks. The term for nuns is bhikshuni. Although monks alone are mentioned at the beginning of this sutra, nuns, as well as laymen and laywomen, are listed among those present at the end of the sutra, and nuns are also present at other assemblies that make up the Maha Prajnaparamita Sutra. Hence, their omission here is curious and perhaps was intended to present the monks in isolation and in contrast to the noble sons and daughters who are seen outdoing them in the practice of this teaching.
Bodhisattva: Depending on the interpretation one gives sattva, this term means spiritual warrior
(see Hardayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, p. 9) or spiritual being, which is the more common, if less interesting, interpretation. The term originally referred to ascetics of various religious traditions but was eventually taken over by Buddhists and was extended not only to monks but to nuns as well as to male and female householders who devoted themselves to achieving enlightenment for others as well as for themselves. Thus, the term was used to represent the Mahayana ideal with its emphasis on compassion and wisdom as opposed to the Hinayana ideal of the arhan with its emphasis on morality and meditation.

Throughout this sutra, bodhisattva is modified by mahasattva, which I have translated as fearless. Normally, mahasattva is interpreted quite literally as great being, as Purna does in the Perfection of Wisdom in Eight Thousand Lines, when he says to the Buddha, One who is called a mahasattva puts on the great armor, sets forth on the great path, and rides the great vehicle. Such a being is called a mahasattva. (1) However, this term was first applied not to humans but to lions and only later to those who had the courage of the king of beasts. Hence, it was used to suggest the difficulties facing those who set forth on the bodhisattva path as well as to praise them for such aspiration. Also, without fearlessness, no progress on this path is possible.


This initial section lists the six things necessary for a sermon on the Dharma: belief (thus), a witness (I have heard), a time (once), a speaker, (the Buddha), a place (Shravasti), and an audience
(bhikshus and bodhisattvas). A sutra cannot exist without the presence of all six. Hence, they are placed at the beginning.

Textual note: Among Chinese editions, the presence of the Sanskrit sanbahulais ca bodhisattvais mahasattvais (and a great number of fearless bodhisattvas) is reflected only in the translation of Yiching. A number of commentators suggest this was added to our extant Sanskrit editions (as well as to the one that formed the basis of Yi-chings translation) by followers of the Mahayana. However, in
Chapter Two Subhuti says that fearless bodhisattvas are blessed by the Buddhas daily example.
Hence, bodhisattvas must be in the audience. At the end of the sutra, they also appear in the translations of Bodhiruci and Yi-ching, while laymen and laywomen are present in Chapter Thirtytwo in all Chinese translations. Also, since fearless bodhisattvas and noble sons and daughters are referred to interchangeably throughout this sutra, their omission here must be either a reflection of the standard sutra opening or a device to focus attention on the monastics, who have become attached to the Hinayana ideal of the passionless arhan and indifferent to the welfare of others.
One day before noon, the Bhagavan put on his patched robe and picked up his bowl and entered the capital of Shravasti for offerings.

Before noon: Dawn is when gods eat; noon is when buddhas eat; dusk is when animals eat; and midnight is when spirits eat. Thus, it was the Buddhas custom to eat his one daily meal at midday, after which he ate nothing until the following day. Although this custom is still followed by the Buddhists of South and Southeast Asia, it has been relaxed, if not ignored, by those in colder climates. Seng-chao comments, When food is cooked, this is when everyone has something and when thoughts of giving easily arise. Thus, monks begged for food when householders were preparing their midday meal.

Patched robe: The Buddha designated three robes for monks: one of five patches for daily activities, for sitting and for sleeping; one of seven patches worn on top of the one of five patches for preaching the Dharma; and one of nine (sometimes twenty-five) patches for going about in public or entering a private residence. Here, this last kind of robe, called a civara, is meant. Thus, when the Buddha later takes this robe off and puts it away, he is still wearing his other garments. These two simpler robes were usually made of plain, undyed cloth, while the civara was invariably saffronyellowthus it was also called a kashaya (saffron-yellow). The sight that finally prompted
Shakyamuni to leave home was that of an ascetic wearing such a robe. Also, the night of his flight from the palace, he is said to have met a hunter trying to deceive deer by wearing a similar robe, for which Shakyamuni gladly exchanged his princely garments.

Bowl: The bowl, or patra, was called the vessel of humility, and the Vinaya, or rules of the Buddhist order, established limits as to its size, material, and color. In the Buddhas day, most bowls were made of iron in order to withstand being banged about during the constant wandering of the monks. However, bowls of clay and stone were also used, and the Buddhas own bowl was made of purple stone. It was said to have been the bowl used by Vipashyin, the first buddha of the present kalpa, and was given to Shakyamuni by the Guardians of the Four Quarters following his
Enlightenment.

Offerings: The Sanskrit term used here for offering is pinda, which refers to any lump, but especially a lump of food. In ancient India, the main staple was glutinous rice, which was eaten with the hands by forming it into balls. The term pinda occurs again at the end of the sutra in Chapter Thirty, where it includes the biggest of all lumps: a universe of a billion worlds. This is not accidental, for the practice of charity and the concept of an entity, either compounded of smaller entities or compounding a greater entity, run throughout this sutra. In the chapters that follow, the Buddha takes us through a series of synonyms for the entities of reality and compares the results of offering such things as a ball of rice, a universe of jewels, numberless existences, or a four-line poem.

Whereas most sutras begin with some miraculous event, such as the quaking of the earth or the radiation of light from the Buddhas brow, the Diamond Sutra begins with the Buddhas everyday routine and stresses the importance of charity, along with its counterpart of forbearance, and the perspective of prajna wisdom in the practice of both. Thus, the Buddha begins his instruction with his own example and uses an example that involves benefit to others as well as oneself.

Textual note: Kumarajiva and Bodhiruci give the time as shih-shih (when it was time to eat).
After begging for food in the city and eating his meal of rice, he returned from his daily round in the afternoon, put his robe and bowl away, washed his feet, and sat down on the appointed seat. After crossing his legs and adjusting his body, he turned his awareness to what was before him.

Begging for food in the city: It was the Buddhas custom to go from one door to the next and not to visit more than seven households on any given day. Nor did he pass up the doors of the poor and lowly in order to receive food from the wealthy and noble. For the Buddhas compassion was evenhanded and free from bias. In his final Testament Sutra, the Buddha said, You monks should cultivate with diligence. Renounce fashion and beauty, put on the faded robe, take up the vessel of humility, and support yourselves by begging. And when you do so, should feelings of pride arise, get rid of them at once. To become inflated by pride is unfitting for white-robed worldly people. How much more so for those who have left home and set forth on the Path. For the sake of liberation, humble yourselves and practice begging.

Chiang Wei-nung says, The purpose of begging is to conquer egotism and arrogance, to overcome attachment to flavor and taste, to concentrate the mind on cultivating the Way, and to cause others to be embarrassed. A monk leaves home to liberate others. But to liberate others, he must first put an end to their delusions. And to put an end to their delusions, he must practice austerities so that those who see him think to themselves, Here is someone who takes on hardships to liberate others. How can I continue indulging in food and comfort? And as thoughts of the Way increase, worldly thoughts decrease. Thus does begging greatly benefit others.

Returned: The abode to which the Buddha returned was the monastic retreat of Jeta Vihara built for him and his followers several decades earlier by Prince Jeta and Sudatta for the orders use during the monsoon season.
In the afternoon: The text is ambiguous here. The Sanskrit pashcad bhakta-pinda-pata, literally means after eating food. However, since this is already expressed in the previous phrase by krtabhakta-krtyas (eating his meal of rice), this second expression, according to Edgerton, simply indicates time and was often used as a stock term to indicate the period after the noon meal. Whereas both Conze and Mller agree with this interpretation of the text, all Chinese translations, except that of Dharmagupta, have the Buddha eating his meal after he returns, which remains the practice called for in the Vinaya for monks and nuns. However, as the Buddhas reputation grew, he and his disciples were often invited to take their noon meal in the homes of wealthy householders, and perhaps this was such an occasion.

Put his robe and bowl away: The robe and bowl are the two most important possessions of a monk or nun. Hence, they were put away after use. They also represent the spirit of ones teacher, and in the Zen sect they became the symbols by which transmission of the patriarchship was established and, for a while, maintained.

Washed his feet: Neither the Buddha nor his disciples wore shoes or sandals. Thus, the Buddha washed off the dust of the road before ascending the teachers seat.

Sat down on the appointed seat: There is some difference of opinion concerning the Buddhas seat. Most translators and commentators interpret prajnapta (arranged) to mean that the Buddha arranged his own seat. But prajnapta is not used as a verb here but as an adjective modifying asane (seat). Still, it is unclear whether the Buddha did the arranging or simply sat down on a seat that had been arranged for him. I have decided in favor of the latter and translated prajnapta as appointed.

Conze has arranged for him, while Mller has intended for him. Also, according to the Perfection of Wisdom in Seven Hundred Lines , the seat on which the Buddha delivered his discourses was just outside his cell or dwelling.

When the Buddha sat down, he often did so on freshly cut kusha grass over which he spread out a mat. And it was this custom that probably influenced the interpretations of other translators here. But a n asane was not this sort of seat. Elsewhere in the Maha Prajnaparamita Sutra, it is called the Lion Seat. While sitting on this seat, which was more like a large stool, the Buddha delivered many of his sermons. Also, the Buddha did not always instruct his disciples after the noon meal. But by sitting down on this seat, he indicated to them that he was now prepared to do so.

Crossed his legs: To sit cross-legged is to assume the meditation posture whereby ones circulation of energy is more easily and more powerfully focused. In addition to crossing ones legs, ones back is also aligned and ones gaze is fixed on the space before ones body. According to the Maha Prajnaparamita Shastra, There are five reasons to sit cross-legged. First, it is the best way to relax the body. Second, it prevents the body from becoming tired. Third, it is not discussed in the texts of heretics. Fourth, it instills respect from others. And fifth, it is praised by all sages. (30)

Chiang Wei-nung says, Unfortunate suffering beings, the rich as well as the poor, spend their lives working for food and clothes. No matter what kind of job they do, they all work for food. They get up in the morning and hurry into the city to work. Working for food is important. But when your work is done, you should return to your own place. The problem with most people is that for the sake of food and clothes they run around like beggars and eventually forget who they are and no longer return to their own place. When your work is done, dont involve yourself in what doesnt concern you. Thus, the Buddha sits down and focuses on the thought before him.

Hsu-fa says, The Buddha puts on his robe and takes up his bowl to uphold the precepts of morality. He washes his feet and takes his seat to enter meditation. Thus does morality give birth to meditation and meditation to wisdom. Also, by entering the city with his robe and bowl, he goes from the noumenal into the phenomenal. By washing his feet and taking his seat, he goes from the phenomenal into the noumenal. It is only by remaining unattached to the noumenal as well as the phenomenal that undifferentiated prajna can be realized.

Turned his awareness to what was before him: Elsewhere in the Maha Prajnaparamita Sutra, the Buddha begins his discourses after entering what is called the King of Samadhis, or Deepest of Trances. Here, in keeping with the tenor of this more down-to-earth discourse, the Buddha simply practices mindfulness. Normally four subjects of mindfulness are distinguished as an essential part of meditation. The first of these is kaya-smirti-upasthana (mindfulness of the body). The others are mindfulness regarding vedana (sensations), citta (thoughts), and dharma (dharmas). All of these are dealt with in the chapters that follow, but here the text specifies pratimukhim-smirtim-upasthapya, where pratimukhi simply refers to whatever is present, whatever one is facing. Since the primary subject of this sutra is the nature of the buddhas body, this can be viewed as the beginning of a meditation on the body of reality, which is the Buddhas true body, his dharma body. Kumarajiva alone among translators omits any mention of the Buddhas practice of mindfulness here.

Taken together, the Buddhas actions in this first chapter represent the Six Paramitas, or
Perfections. Picking up his begging bowl, the Buddha practices the perfection of charity. Donning his monks robe, he practices the perfection of morality. Begging in the city, he practices the perfection of forbearance. Eating his meal, returning to his abode, putting away his robe and bowl, and washing his feet, he practices the perfection of vigor. Sitting down and focusing on what is before him, he practices the perfection of meditation. And remaining unattached throughout the practice of these five perfections, the Buddha practices the perfection of wisdom. Thus, the first chapter contains a brief but practical introduction to the teaching of all six perfections.

A newly arrived monk once asked the Zen master Chao-chou to instruct him in the Dharma. Chaochou asked, Have you finished your gruel? The monk said, Yes, I have. Chao-chou said, Then go wash your bowl. Upon hearing this, the monk was enlightened. (Chuantenglu: 10)

Nan Huai-chin says, In Beijings White Cloud Temple there is this couplet that has been there since the Ming dynasty: Nothing in the world is better than practicing / nothing in the world is harder than eating.

Textual note: Kumarajiva, Bodhiruci, Paramartha, and Yi-ching have the Buddha begging tzu-ti
(from door to door). After bringing the Buddha back from town to eat his meal, Paramartha adds yu chung-hou shih (at the end of the noon hour), as if to account for his earlier omission of bhaktapinda-pata (in the afternoon). Kumarajiva omits the last sentence of this section.

A number of bhikshus then came up to where the Bhagavan was sitting. After touching their heads to his feet, they walked around him to the right three times and sat down to one side.

It was the Indian custom to honor holy persons and sacred sites by touching the head to the feet or ground and then walking around in a clockwise direction with the right shoulder facing the object of veneration. In the case of monks, they adjusted their robes and bared their right shoulder during this ceremony. Since such circumambulation began in front of the person or site being venerated, pilgrims first faced left and then walked around to the right. Three circumambulations represent a devotees veneration of Buddhisms Three Treasures: the Teacher (the Buddha), the Teaching (the Dharma), and the Taught (the Sangha).


Again, in this first chapter, we see in outline form how the cultivation of the perfections takes place, as charity gives birth to meditation and meditation gives birth to wisdom. These three represent an earlier formulation of what later became the Six Perfections of charity, morality, forbearance, vigor, meditation, and wisdom. Thus, we not only see the essence of Buddhist practice, we also see the essence of wisdom, whereby our everyday activities become the focus of our spiritual cultivation.

Here, too, there is no recourse to such crowd-pleasers as the radiation of light from the Buddhas body or the appearance of deities and other worlds. This is because this sutra is directed toward those who seek and are ready to accept instruction in the highest wisdom, shorn of all spiritual accessories.

Textual note: Kumarajiva doesnt include the final section of this chapter.






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--- OBJECT INSTANCES [0]


--- PRIMARY CLASS


chapter
The_Diamond_Sutra

--- SEE ALSO


--- SIMILAR TITLES [1]


DS1
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


DS1
A {DS level} and {framing specification} for
synchronous digital streams, over circuits in the North
American {digital transmission hierarchy}, at the {T1}
transmission rate of 1,544,000 bits per second ({baud}).
DS1 is commonly used to multiplex 24 {DS0} channels. Each DS0
channel, originally a digitised voice-grade telephone signal,
carries 8000 bytes per second (64,000 bits per second). A DS1
frame includes one byte from each of the 24 DS0 channels and
adds one {framing bit}, making a total of 193 bits per frame
at 8000 frames per second. The result is 193*8000 = 1,544,000
bits per second.
In the original standard, the successive framing bits
continuously repeated the 12-bit sequence 110111001000, and
such a 12-frame unit is called a super-frame. In voice
telephony, errors are acceptable (early standards allowed as
much as one frame in six to be missing entirely), so the least
significant bit in two of the 24 streams was used for
signaling between network equipments. This is called
{robbed-bit signaling}.
To promote error-free transmission, an alternative called the
extended super-frame (ESF) of 24 frames was developed. In
this standard, six of the 24 framing bits provide a six bit
{cyclic redundancy check} (CRC-6), and six provide the actual
framing. The other 12 form a virtual circuit of 4000 bits per
second for use by the transmission equipment, for {call
progress signals} such as busy, idle and ringing. DS1 signals
using ESF equipment are nearly error-free, because the CRC
detects errors and allows automatic re-routing of connections.
Compare {T-carrier systems}.
[Kenneth Sherman, "Data Communications : a user's guide",
third edition (1990), Reston/Prentice-Hall/Simon & Schuster].
(1996-03-30)

DS1C
A {DS level} and {framing specification} for
digital signals in the North American digital transmission
hierarchy. A DS1C signal uses 48 {PCM} channels and has a
transmission rate of 3.15 Megabits per second, twice that of
{DS1}.
DS1C uses two {DS1} signals combined and sent on a 3.152
megabit per second {carrier} which allows 64 kilobits per
second for synchronisation and {framing} using "{pulse
stuffing}". The channel 2 signal is logically inverted, and a
framing bit is stuffed in two out of three code words,
resulting in 26-bit information units. The channels are
interleaved and then scrambled by the addition {modulo} 2 of
the signal with the previous bit. Finally the bit stream is
combined with a control bit sequence that permits the
{demultiplexor} to function by preceding each 52 bits with one
DS1C framing bit. A series of 24 such 53-bit frames forms a
1272-bit "M-frame".
(1995-02-07)

DS1C ::: (communications) A DS level and framing specification for digital signals in the North American digital transmission hierarchy. A DS1C signal uses 48 PCM channels and has a transmission rate of 3.15 Megabits per second, twice that of DS1.DS1C uses two DS1 signals combined and sent on a 3.152 megabit per second carrier which allows 64 kilobits per second for synchronisation and framing by preceding each 52 bits with one DS1C framing bit. A series of 24 such 53-bit frames forms a 1272-bit M-frame. (1995-02-07)

DS1 ::: (communications) A DS level and framing specification for synchronous digital streams, over circuits in the North American digital transmission hierarchy, at the T1 transmission rate of 1,544,000 bits per second (baud).DS1 is commonly used to multiplex 24 DS0 channels. Each DS0 channel, originally a digitised voice-grade telephone signal, carries 8000 bytes per second (64,000 and adds one framing bit, making a total of 193 bits per frame at 8000 frames per second. The result is 193*8000 = 1,544,000 bits per second.In the original standard, the successive framing bits continuously repeated the 12-bit sequence 110111001000, and such a 12-frame unit is called a super-frame. the 24 streams was used for signaling between network equipments. This is called robbed-bit signaling.To promote error-free transmission, an alternative called the extended super-frame (ESF) of 24 frames was developed. In this standard, six of the 24 idle and ringing. DS1 signals using ESF equipment are nearly error-free, because the CRC detects errors and allows automatic re-routing of connections.Compare T-carrier systems.[Kenneth Sherman, Data Communications : a user's guide, third edition (1990), Reston/Prentice-Hall/Simon & Schuster]. (1996-03-30)


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1:when a man comes near to the realization that he will be making an end, fear and care enter him for things to which he gave no thought before. The tales17 told about what is in Hades—that the one who has done unjust deeds18 here must pay the penalty there—at which he laughed up to then, now make his soul twist and turn because he fears they might be true. ~ Plato,
2:This is mortality: to move along a rectilinear line in a universe where everything, if it moves at all, moves in a cyclical order. The task and potential greatness of mortals lie in their ability to produce things—works and deeds and words19—which would deserve to be and, at least to a degree, are at home in everlastingness, so that through them mortals could find their place in a cosmos where everything is immortal except themselves. ~ Hannah Arendt,
3:my mind when the sounding bowls are in play. I also draw Angel Cards17 several times a day to help me stay focused on what I believe is important in life. The original Angel Cards come in sets of assorted sizes with each card having a single word written on them. Every morning when I first get up, I ritualistically invite an angel into my life and draw a card. I then focus my attention on that particular angel throughout my day. If I am feeling stressed or have an important phone call to make, I will often draw another angel to help me shift my mind. I am ~ Jill Bolte Taylor,
4:XLIX. GOOD WORDS1 The mother is always seeking her child: the fundamentals pursue the derivatives. If water is confined in a tank, the wind sucks it up; for the wind is an elemental spirit, powerful and free. It frees the water and wafts it away to its source, little by little, so that you cannot see it wafting; And our soul likewise the breath of our praise steals away, little by little, from the prison of this world. The perfumes of our good words ascend even unto Him, ascending from us whither He knoweth.2 Our breaths soar up with the choice words, as a gift from us, to the abode of everlastingness; Then comes to us the recompense of our praise, a recompense manifold, from God the Merciful; Then He causes us to seek more good words, so that His servant may win more of His Mercy. Verily the source of our delight in prayer is the Divine Love which without rest draws the soul home. ~ Rumi,

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1.06_-_Hymns_of_Parashara, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  1. Blazing out brilliant as the lover of the Dawn, filling the
  two equal worlDS11 like the Light of Heaven, thou art born
  by our will and comest into being all around us; thou hast
  --
  4. None can impair the ways of thy workings when for these
  goDS15 thou hast created inspired knowledge. This is thy
  work that yoked with the Gods, thy equals, thou hast smitten,16 that thou hast scattered the powers of evil.

DS1, #unset, #Sri Aurobindo, #Integral Yoga
  object:DS1
  class:The Diamond Sutra

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