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Chapter Three: The Buddha said to him, Subhuti, those who would now set forth on the
bodhisattva path should thus give birth to this thought: However many beings there are in
whatever realms of being might exist, whether they are born from an egg or born from a
womb, born from the water or born from the air, whether they have form or no form, whether
they have perception or no perception or neither perception nor no perception, in whatever
conceivable realm of being one might conceive of beings, in the realm of complete nirvana I
shall liberate them all. And though I thus liberate countless beings, not a single being is
liberated.

And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called
a bodhisattva. And why not? Subhuti, no one can be called a bodhisattva who creates the
perception of a self or who creates the perception of a being, a life, or a soul.

CHAPTER THREE

THIS THEN IS WHAT BODHISATTVAS DO, which is also what buddhas do. They give the gift of
liberation, which some accept, while others dont. Their resolution, however, is to liberate all
beings. Hence, bodhisattvas are patient in this practice, which is not limited by time or space or by
perceptions of the mind. Here, the Buddha summarizes how bodhisattvas stand, walk, and control
their thoughts, which they do by giving birth to a thought so completely altruistic it includes neither
self nor other. Subhuti expected something different. Although he asked on behalf of those who would
travel the bodhisattva path, his questions were those we might expect of a shravaka of the Lesser Path
interested in moral discipline and meditation. But instead of telling us how to conduct our lives and
our practice or how to control our thoughts, the Buddha tells us to give birth to a thought. The
Buddhas approach is homeopathic. He uses a thought to put an end to all thoughts. But to effect such
a cure not just any thought will do. Only a thought directed towards the liberation of all beings will
work. Thus, bodhisattvas turn their thoughts into offerings.
Chao-ming titles this: The True Teaching of the Great Path.
Hui-neng says, This teaching is neither true nor false. This path is neither great nor small.
Salvation and liberation depend on abilities. Choose among the different doctrines and hold up one
for veneration. Thus follows a chapter on the true teaching of the Great Path.
The Buddha said to him, Subhuti, those who


would now set forth on the bodhisattva path should
thus give birth to this thought:

The bodhisattva path is the path of active, rather than passive, practice. Rather than advising us to
suppress our thoughts, the Buddha preempts them. He advises bodhisattvas not to wait for thoughts to
arise but to give birth to a thought that puts all other thoughts to flight, a thought like the morning sun
that chases the myriad stars from the sky. The language used here suggests that this thought has been
gestating within us for many lifetimes and it is now time to bring it forth, to give it life. Thus, this is
the most important event in a bodhisattvas career and what makes a bodhisattva a bodhisattva.
According to the Nirvana Sutra, The mind that sets forth and the one that arrives are not different.
But of the two, the former is beset by difficulties. (38)
In the Perfection of Wisdom in Twenty-five Thousand Lines , Subhuti asks the same question, and
the Buddha answers, Toward all beings maintain unbiased thoughts and speak unbiased words.
Toward all beings give birth to thoughts and words of kindness instead of anger, compassion instead
of harm, joy instead of jealousy, equanimity instead of prejudice, humility instead of arrogance,
sincerity instead of deceit, compromise instead of stubbornness, assistance instead of avoidance,
liberation instead of obstruction, kinship instead of animosity. (48)
Tao-chuan says, The Buddha answers, To control your thoughts focus on the Mahayana.
Seng-chao says, In the question, control was mentioned last. Why then is it dealt with first? To
stand is more profound and to control more superficial. Thus, although the more profound question
is placed first, since control is more superficial and easier to practice, it is answered first. Questions
and answers have a purpose and are not meaningless.

Textual note: In place of this, Kumarajiva has chu-pu-sa mo-ho-sa ying ju-shih chiang-fu chi-hsin
(bodhisattvas should thus control their thoughts). Bodhiruci has chu-pu-sa sheng ju-shih-hsin
(bodhisattvas thus beget the thought), and Paramartha has juo shan-nan-tzu shan-nu-jen fa pu-tihsin, hsing pu-sa-sheng, ying ju-shih fa hsin (if a noble son or daughter sets their mind on
enlightenment and travels on the bodhisattva vehicle, they should thus beget the thought).
However many beings there are in whatever realms
of being might exist,


The bodhisattvas journey does not end until all beings are liberated. But if this is to work, the
category sattva (being) must be expanded to include all beings. The Buddha realizes that those who
would travel the bodhisattva path have no way of knowing the full range of beings they have vowed to
liberate. Hence, he lists the following categories to provide some useful parameters for such great
resolve. These categories, however, are merely provisional and not meant to establish any real
differences among the beings they characterize. Meanwhile, no matter how great their number, no
matter how diverse they might be, the bodhi-sattva (bodhi-being) resolves to liberate them all.
Tzu-hsuan says, The bodhisattva path is the greatest of all paths. If even one being is not liberated,
it cannot be called great. Hence, this sutra includes all beings.
Wang Jih-hsiu says, A being is anything that lives, from the devas in the sky to the smallest
insects. And though they are numberless and limitless, they are all included in the following nine
categories.
The Maha Prajnaparamita Shastra says, Those who are created by the combination of the
skandhas [form, sensation, perception, volition, and cognition] are called beings.

Textual note: Kumarajiva, Paramartha, and Yi-ching have suo-yu yichieh chung-sheng-chih-lei
(however many kinds of beings exist).
whether they are born from an egg or born from a
womb, born from the water or born from the air,
whether they have form or no form, whether they
have perception or no perception or neither
perception nor no perception,

In categorizing the myriad beings that result from ignorance and the operation of karma, the Buddha
(and he was following traditional conceptions of his day) divides them according to their mode of
birth as well as their possession or lack of any form or perception. In terms of birth, first are those
who come from eggs. These range from great winged birds to lice. Next are those who are born from
the womb. These include creatures as big as elephants and as small as mice. Next are those who are
born from the water. These range from fishes and turtles to the tiniest pond creatures. And last are
those who are born from the air. Ting Fu-pao says, Those who are born from the air depend on
nothing. The only thing they require for their birth is the force of karma. They include the devas of the
various heavens and the sinners of the myriad hells as well as the beings at the beginning of every
kalpa. To this category also belong bodhisattvas.


Not only do these four means of birth remind us how life begins, they also remind us how
ignorance and delusion begin, and they can also be seen as having a special relationship with the four
perceptions mentioned at the end of this chapter. Viewed from this perspective, our self is born from
an egg, our being from a womb, our life from water, and our soul from air. The four modes of birth
are also related to the four stages of liberation discussed in Chapter Nine, which begin with the srotaapanna, who breaks out of the egg of the ego, and end with the arhan, whose soul is no longer subject
to rebirth. Tsung-mi says, The beginning of life is called birth. When it first begins, it is by one of
these four means. But it is ignorance that is reborn. Thus, the Medicine Buddha Sutra says, Break
through the shell of ignorance.
There is some difference of opinion among commentators as to the relationship of these four modes
of birth to the categories of form and perception that follow. Some commentators think that all nine
categories represent a single sequence in what Buddhists call the Three Realms, with the first four
categories of birth belonging to the Realm of Desire and the two categories of form and the three
categories of perception representing a progressive ascension through the meditative states of the
realms of Form and Formlessness. Chiang Wei-nung, for example, says, When Buddhist sutras
divide beings into the Six States of Existence, it is to show their position on the wheel of rebirth.
When they divide beings into the Three Realms, it is to show their position on the hierarchy of
attainment as well as their dependence on desire and form. Here the Three Realms are not mentioned
per se but are meant. And the Realm of Formlessness is given prominence because of its special
characteristics.
However, such an interpretation fails to mention or explain that while the first three modes of birth
occur in the Realm of Desire, the fourth mode of birth includes beings in the Realm of Formlessness,
such as certain devas and bodhisattvas. Hence, a hierarchy cannot be what the Buddha had in mind
here. A simpler and more sensible reading is to see the Buddhas presentation as three separate, allinclusive schemes for the characterization of beings. Thus, beings can be distinguished not only as to
their mode of birth but also as to whether or not they possess any rupa (form) or sanjna (perception).
The Buddha, I suggest, was simply creating a definition that would be all-inclusive from any of these
three perspectives. All beings are born in one of these four manners, all beings either have a bodily
form or do not have a bodily form, and all beings perceive an external world or do not perceive an
external world or neither perceive nor do not perceive an external world. The last two categories, of
which we admittedly have little or no knowledge, were the subjects of discussions in the Buddhas
day and were added here to suggest the size of the Sea of Being in which the bodhisattva swims.
Tzu-hsuan says, The karma of our thoughts is the seed, while the egg, the womb, the water, and the
air are the causal conditions. Thus, beings are the result of karma.
Te-ching says, These four kinds of birth can be characterized by appearance as well as by
perception. But the birth, the appearance, and the perception of all beings are a fiction. Since they are
fictions, beings do not really exist. Only our delusions exist.


Textual note: My choice of air for the Sanskrit upapaduka (to depend on nothing) is meant to
describe the appearance of such birth as if from thin air. Chinese translators prefer hua-sheng
(born by means of transformation). However, transformation is somewhat misleading, as the term
does not apply to butterflies or cicadas but to such beings in the Formless Realm as devas, sinners,
the first creatures of any universe, and certain bodhisattvas. Miraculously would also be a mistake
as it suggests creation beyond the laws of karma, which, again, is not the case. The only Buddhist
scholar I know of to offer a solution to this confusion is Garma Chang, who uses ethereally in his
translation of the sutras that make up the Maha Ratnakuta.
in whatever conceivable realm of being one might
conceive of beings, in the realm of complete nirvana
I shall liberate them all. And though I thus liberate
countless beings, not a single being is liberated.

The term nirvana originally referred to an extinguished fire. In Buddhism, it is used to describe the
condition that exists when the Three Fires of delusion, desire, and anger are extinguished. This is also
called incomplete nirvana, because a being who achieves this state still has a body and is still
subject to the laws of karma, and thus suffering. When the Buddha attained Enlightenment under the
pippala (Ficus religiosa) tree at Bodhgaya, he achieved incomplete nirvana. When he expired
between the twin shala trees (Shorea robusta) and his body was cremated at Kushinagara, he
achieved complete nirvana. Thus, complete nirvana rises from the ashes of being. In the Shurangama
Sutra, the Buddha says, To eliminate the perception of nirvana is to liberate all beings.
In the Perfection of Wisdom in Eight Thousand Lines, the Buddha says, With his divine eye, a
bodhisattva sees countless beings, and what he sees disturbs him greatly: so many beings bound for
rebirth in the hells or an unfortunate existence or suffering afflictions or beset by false views or
oblivious to the path. All such beings arouse the thought: I shall liberate all these beings and rescue
them from their sufferings. But a bodhisattva does not do this or anything else with bias. (22)
Vasubandhu says, How should those who set forth on the bodhisattva path stand? The following
verse answers this question.
Asanga says, Their thoughts are vast and noble, deep and not mistaken. Standing on good works,
their path is filled with virtue. (2) Summarizing Vasubandhus comments on this verse, Tao-chuan
says, Because they concern all beings, the thoughts of bodhisattvas are vast. Because they are
dedicated to liberating others, their thoughts are noble. Because they understand that both beings and
buddhas are the same as themselves and that they liberate no one, their thoughts are deep. And
because they arent attached to any of the four perceptions, their thoughts are not mistaken.
Wang Jih-hsiu says, Nirvana is the place where we put an end to the round of birth and death and


escape the wheel of endless rebirth. It is truly the greatest and most wonderful of places. But it does
not mean death. Ordinary people do not understand this and mistakenly think it means death. They are
wrong. By complete nirvana is meant ultimate liberation beyond which there is nothing else.
The Maha Prajnaparamita Shastra says, Nirvana is the ultimate dharma beyond which there is
no other dharma. But there are two kinds. The first is incomplete nirvana. The second is complete
nirvana. When all our passions are eliminated, this is incomplete or provisional nirvana. When the
five skandhas that make up an individual are no longer reborn, this is complete or final nirvana. (31)
Hui-neng says, If you want a metaphor for incomplete nirvana, look at the ashes in a stove. If you
want a metaphor for complete nirvana, what do you see when the ashes have been blown away?
Seng-chao says, Nothing arises on its own. Everything is the result of karma. All it is is karma. It
possesses no self-nature. According to the Middle Path, since nothing possesses any self-nature, it
does not exist. Yet we give things a name, hence they do not not exist. Because we do not not give
them names, we keep liberating beings. But because their natures are empty, we do not actually
liberate anyone. And why dont we liberate anyone? If the concept of a self existed, we could say that
somebody is liberated. But since neither a self nor an other exist, who is liberated? It is only a
fiction.
Chen Hsiung says, Manjushri once asked the Buddha, What do you mean when you say not a
single being is liberated? And the Buddha replied, Our nature is ultimately pure and subject to
neither rebirth nor nirvana. Thus, there are no beings to be liberated, and there is no nirvana to be
attained. It is simply that all beings revert to their own nature.
Juo-na says, According to the highest truth, no beings can be liberated. Since all beings are
essentially buddhas, what beings are there to liberate? In the perfect realm of the true Dharma,
buddhas do not liberate beings.
Tseng Feng-yi says, Someone once asked Tsung-mi, The sutras tell us to liberate beings. But if
beings are not beings, why should we make an effort to liberate them? Tsung-mi replied, If beings
were real, liberating them would require an effort. But as you say they are not beings, so why not get
rid of liberating and not liberating? The questioner then asked, The sutras tell us that the Buddha is
eternal, but they also say he entered nirvana. If he is eternal, why did he enter nirvana? And if he
entered nirvana, he is not eternal. Is this not a contradiction? Again, Tsung-mi answered, Buddhas
are not attached to appearances. How could their appearing in the world and entering nirvana be
real? Pure water has no mind, and yet there is no image that does not appear in it. Nor does the image
have a self. These two questions and answers explain the profound meaning in this section.
Han Ching-ching says, All those who set out on the bodhisattva path should not perceive a


dharma much less a being. Bodhisattvas do not see anything called sansara, thus they do not cling to
the perception of a being subject to sansara. Nor do they see anything called nirvana. Thus, they do
not cling to the perception of a being subject to nirvana. Neither sansara nor nirvana is real. So how
could bodhisattvas lead beings from one to the other?
In his Awakening of Faith in the Mahayana, Ashvagosha says, Space is infinite, therefore worlds
are infinite. Worlds are infinite, therefore beings are infinite. Beings are infinite, therefore mental
distinctions are also infinite. (3.3)
Textual note: Kumarajiva does not include the phrase sattva-dhatau sattva-sangrahena sangrhita
(in whatever conceivable realm of being one might conceive of beings).
And why not? Subhuti, a bodhisattva who creates the
perception of a being cannot be called a bodhisattva.
And why not? Subhuti, no one can be called a bodhisattva
who creates the perception of a self or who
creates the perception of a being, a life, or a soul.

The Buddha tells Subhuti that the bodhisattvas practice only succeeds if it is devoted to the
liberation of all beings and at the same time detached from the perception of being. Like fish in the
ocean, bodhi-sattvas swim in the sattva sea. Free of the perception of being, bodhi-beings free all
beings. Thus, we have been liberated countless times. The Vimalakirti Sutra says, All beings have
already been liberated. They do not need to be liberated again. (4) Every time someone is
enlightened, we are all liberated again. And yet we continue to drown in the sea of being. Meanwhile,
the enlightened-beings who liberate us are not only free of the perception of being, they are also free
of the perception of self. Not only is no one liberated, no one liberates. Moreover, there is no
liberation. For bodhisattvas are also free of the perceptions of life and rebirth around which
liberation turns. Thus, bodhisattvas control thoughts that are no thoughts.
Throughout the Maha Prajnaparamita Sutra, the Buddha lists sixteen such perceptions that
represent the different views common in his day concerning the element of our existence believed to
be permanent or real. The four included here focus on the dimensions of space and time. Atma (self)
refers to an inner reality, sattva (being) to an outer reality, jiva (life) to a present reality, and pudgala
(soul) to a future (or past) reality. Thus, bodhisattvas stand without being attached to the spatial
dimension of self and being, they walk without being attached to the temporal dimension of life and
soul, and they control their thoughts without being attached to the perceptual dimension of objects and
dharmas.
Throughout this sutra, the Buddha and Subhuti often repeat the phrase tat kasya hetoh (and why
[not]). When they do, the second occurrence does not necessarily introduce an explanation of the first


answer but often adds another answer to the first question. In such cases, the phrase could easily be
replaced by the word moreover.
Te-ching says, The primary method taught by the Buddha to liberate beings is to realize that there
is no self. Once there is a self, the other concepts follow. In liberating beings, a bodhisattva should
realize that there is no self. Once there is no self, there are no beings. And if there are no beings, then
all beings are naturally liberated. And once all beings are liberated, the fruit of buddhahood is not far
off.
Tzu-hsuan says, Belief in a self is the most basic of all beliefs. All other perceptions arise from
this. Once there is no perception of a self, there is no perception of other beings. When there is no
perception of other beings, self and other beings become the same.
Ting Fu-pao says, The perception of a self refers to the mistaken apprehension of something that
focuses within and controls the five skandhas of form, sensation, perception, volition, and cognition.
The perception of a being refers to the mistaken apprehension that the combination of the skandhas
creates a separate entity. The perception of a life refers to the mistaken belief that the self possesses a
lifespan of a definite length. Finally, the perception of a soul refers to the mistaken apprehension of
something that is reborn, either as a human or as one of the other forms of existence.
Chen Hsiung says, The Complete Enlightenment Sutra says, Until you get rid of these four
perceptions, you cant attain enlightenment. When bodhisattvas resolve on attaining perfect
enlightenment and accept the Tathagatas perceptionless teaching, how can they still harbor these four
perceptions. If even but one of these remain, they will think they are liberating someone. A person
who harbors the perception of a being is not a bodhisattva. Bodhisattvas and beings do not possess
different natures. When they are awake, beings are bodhisattvas. When they are deluded, bodhisattvas
are beings.
Hui-neng says, The nature of buddhas and beings is not different. But because beings suffer from
these four perceptions, they cannot achieve complete liberation. To employ these four perceptions is
to be a being. Not to employ them is to be a buddha. When theyre deluded, buddhas becomes beings.
When theyre awake, beings become buddhas.
Lin-chi says, In this body of five skandhas is the true person of no title. Hes standing right there
in plain sight. Why dont you recognize him?
Meng-tsan says, The Buddha is telling Subhuti, If you want to still and control your mind, this is
what you must do. You must vow to free all beings without becoming attached to the perception of a
being. This is how you should vow to free all beings. To do this, you need to make use of wisdom,
not intelligence. Intelligence differentiates, wisdom does not.


Tao-chuan says, The spacious great way is so gloriously clear / what everyone possesses is
already perfect / but due to a single divisive thought / ten-thousand forms appear before us.
Textual note: In place of this section, Kumarajiva has a single sentence: juo pu-sa yu wo-hsiang,
jen-hsiang, chung-sheng-hsiang, shou-chehsiang, chi fei pu-sa (a bodhisattva who possesses the
perception of a self, the perception of a person [i.e., something reborn], the perception of a being, or
the perception of a life is no bodhisattva). Kumarajiva takes sanjna to mean perception in this
chapter and appearance in the next chapter. Also, while Kumarajiva, Paramartha, and Yi-ching
include atma (self), Bodhiruci and Dharmagupta do not. Among Sanskrit editions, Conze includes it,
as does the Stein edition, while Mller does not. Paramartha replaces Kumarajivas jen (person)
with shou-che (recipient [of karma and, hence, a soul]) and places it at the end of the list, as do the
Sanskrit editions of Conze and Mller. Yi-ching does the same with keng-chiu-chu (what seeks
another existence). Finally, Hsuan-tsang has an altogether different list: yu-ching (being), ming-che
(life), shih-fu (person), pudgala (soul), yi-sheng (projected creature), manavaka (man), tsoche
(actor), shou-che (recipient). And at the end of this section, he has ho-yi-ku, shan-hsien, wu-yu shaofa ming-wei fa-chu pu-sa-sheng-che (and why not, Subhuti, because there is nothing whatsoever
that sets forth on the bodhisattva vehicle).



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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

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AUTH

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IN CHAPTERS TITLE
DS3

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
2.14_-_The_Passive_and_the_Active_Brahman
3.04_-_LUNA
DS3
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.

PRIMARY CLASS

chapter
The_Diamond_Sutra
SIMILAR TITLES

DEFINITIONS

DS3 ::: (communications) The third DS level, a framing specification for digital signals in the North American digital transmission hierarchy. A DS3 signal has a transmission rate of 44.736 Megabits per second.DS3 is used, for example, on T3 synchronous Integrated Services Digital Network lines. (1995-01-12)

DS3 "communications" The third {DS level}, a {framing specification} for digital signals in the North American digital transmission hierarchy. A DS3 signal has a transmission rate of 44.736 Megabits per second. DS3 is used, for example, on {T3} synchronous {Integrated Services Digital Network} lines. (1995-01-12)

Asynchronous Transfer Mode "networking" (ATM, or "fast packet", "Asynchronous Transfer Mode Protocol", ATMP) A network {protocol} that dynamically allocates {bandwidth} between incoming channels and multiplexes them onto a stream of fixed 53-{byte} {packets} (called "cells"). A fixed-size packet simplifies switching and multiplexing. ATM is a {connection-oriented} protocol. It can use different {physical layer} transports including {SONET}, {DS3}, {fiber} or {twisted pair}. The {ATM Forum} is one of the main bodies promoting ATM. {Wideband ATM} is an enhancement. {ATM acronyms (http://atmforum.com/atmforum/acronym_index.html)}. {Indiana acronyms (http://cell-relay.indiana.edu/cell-relay/FAQ/ATM-Acronyms.html)}. [More detail? Data rate(s)?] (1996-04-01)

DM-{^RM-(M-xv6M-^SM-^CM-^[M-Gf^?M-Ds3^V(M-\M-gM-lM-^?jy^GFm;hM-5M-@M-CJ^TM-v}M-(M-^C`WM-^X

DS level ::: (communications) (Digital Signal or Data Service level) Originally an AT&T classification of transmitting one or more voice conversations in one digital data stream. The best known DS levels are DS0 (a single conversation), DS1 (24 conversations multiplexed), DS1C, DS2, and DS3.By extension, the DS level can refer to the raw data rate necessary for transmission: DS0 64 Kb/sDS1 1.544 Mb/s technologies or standards (e.g. X.25, SMDS, ISDN, ATM, PDH).Japan uses the US standards for DS0 through DS2 but Japanese DS5 has roughly the circuit capacity of US DS4, while the European standards are rather different bits per second but rates above DS1 are not necessarily integral multiples of 1,544 kb/s. (1998-05-18)

DS level "communications" (Digital Signal or Data Service level) Originally an {AT&T} classification of transmitting one or more voice conversations in one digital data stream. The best known DS levels are {DS0} (a single conversation), {DS1} (24 conversations multiplexed), {DS1C}, {DS2}, and {DS3}. By extension, the DS level can refer to the raw data rate necessary for transmission: DS0   64 Kb/s DS1 1.544 Mb/s DS1C 3.15 Mb/s DS2 6.31 Mb/s DS3 44.736 Mb/s DS4 274.1 Mb/s (where K and M signify multiplication by 1000 and 1000000, rather than powers of two). In this sense it can be used to measure of data service rates classifying the user access rates for various point-to-point {WAN} technologies or standards (e.g. {X.25}, {SMDS}, {ISDN}, {ATM}, {PDH}). Japan uses the US standards for DS0 through DS2 but Japanese DS5 has roughly the circuit capacity of US DS4, while the European standards are rather different (see {E1}). In the US all of the transmission rates are integral multiples of 8000 bits per second but rates above DS1 are not necessarily integral multiples of 1,544 kb/s. (1998-05-18)

high speed serial interface "hardware, communications" (HSSI) A {serial port} which supports serial transmit speeds of up to 52 megabits per second. It is typically used for leased lines such as {DS3} (44.736 Mbps) and {E3} (34 Mbps) and for {Wide Area Network} devices such as {routers}. (1995-11-20)

high speed serial interface ::: (hardware, communications) (HSSI) A serial port which supports serial transmit speeds of up to 52 megabits per second. It is typically used for leased lines such as DS3 (44.736 Mbps) and E3 (34 Mbps) and for Wide Area Network devices such as routers. (1995-11-20)

Integrated Services Digital Network "communications" (ISDN) A set of communications {standards} allowing a single wire or {optical fibre} to carry voice, digital network services and video. ISDN is intended to eventually replace the {plain old telephone system}. ISDN was first published as one of the 1984 {ITU-T} {Red Book} recommendations. The 1988 {Blue Book} recommendations added many new features. ISDN uses mostly existing {Public Switched Telephone Network} (PSTN) switches and wiring, upgraded so that the basic "call" is a 64 kilobits per second, all-digital end-to-end channel. {Packet} and {frame} modes are also provided in some places. There are different kinds of ISDN connection of varying bandwidth (see {DS level}): DS0 =  1 channel PCM at   64 kbps T1 or DS1 = 24 channels PCM at 1.54 Mbps T1C or DS1C = 48 channels PCM at 3.15 Mbps T2 or DS2 = 96 channels PCM at 6.31 Mbps T3 or DS3 = 672 channels PCM at 44.736 Mbps T4 or DS4 = 4032 channels PCM at 274.1 Mbps Each channel here is equivalent to one voice channel. DS0 is the lowest level of the circuit. T1C, T2 and T4 are rarely used, except maybe for T2 over microwave links. For some reason 64 kbps is never called "T0". A {Basic Rate Interface} (BRI) is two 64K "bearer" channels and a single "delta" channel ("2B+D"). A {Primary Rate Interface} (PRI) in North America and Japan consists of 24 channels, usually 23 B + 1 D channel with the same physical interface as T1. Elsewhere the PRI usually has 30 B + 1 D channel and an {E1} interface. A {Terminal Adaptor} (TA) can be used to connect ISDN channels to existing interfaces such as {EIA-232} and {V.35}. Different services may be requested by specifying different values in the "Bearer Capability" field in the call setup message. One ISDN service is "telephony" (i.e. voice), which can be provided using less than the full 64 kbps bandwidth (64 kbps would provide for 8192 eight-bit samples per second) but will require the same special processing or {bit diddling} as ordinary PSTN calls. Data calls have a Bearer Capability of "64 kbps unrestricted". ISDN is offered by local telephone companies, but most readily in Australia, France, Japan and Singapore, with the UK somewhat behind and availability in the USA rather spotty. (In March 1994) ISDN deployment in Germany is quite impressive, although (or perhaps, because) they use a specifically German signalling specification, called {1.TR.6}. The French {Numeris} also uses a non-standard protocol (called {VN4}; the 4th version), but the popularity of ISDN in France is probably lower than in Germany, given the ludicrous pricing. There is also a specifically-Belgian V1 experimental system. The whole of Europe is now phasing in {Euro-ISDN}. See also {Frame Relay}, {Network Termination}, {SAPI}. {FAQ (ftp://src.doc.ic.ac.uk/usenet/news-info/comp.dcom.isdn/)}. {Usenet} newsgroup: {news:comp.dcom.isdn}. (1998-03-29)

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T3 "communications" A {digital carrier} facility used to transmit a {DS3} formatted digital signal at 44.736 megabits per second. See also {Integrated Services Digital Network}. (1994-11-23)

T3 ::: (communications) A digital carrier facility used to transmit a DS3 formatted digital signal at 44.736 megabits per second.See also Integrated Services Digital Network. (1994-11-23)



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