In this paper, we present self-interference (SI) cancellation techniques in the digital domain for in-band

-duplex systems employing orthogonal frequency division multiple access (OFDMA) in the downlink (DL) and single-carrier frequency division multiple access (SC-FDMA) in the uplink (UL), as in the long-term evolution (LTE) system. The proposed techniques use UL subcarrier nulling to accurately estimate SI channels without any UL interference. In addition, by exploiting the structures of the transmitter imperfection and the known or estimated parameters associated with the imperfection, the techniques can further improve the accuracy of SI channel estimation. We also analytically derive the lower bound of the mean square error (MSE) performance and the upper bound of the signal-to-interference-plus-noise ratio (SINR) performance for the techniques, and show that the performance of the techniques are close to the bounds. Furthermore, by utilizing the SI channel estimates and the nonlinear signal components of the SI caused by the imperfection to effectively eliminate the SI, the proposed techniques can achieve SINR performance very close to the one in perfect SI cancellation. Finally, because the SI channel estimation of the proposed techniques is performed in the time domain, the techniques do not require symbol time alignment between SI and UL symbols.

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The temperatures of skin, corium, connective tissue. muscle and rectum on the , the moonless day and the crescent have circadian rhythms. The circadian rhythms of temperaturs on skin, corium, connective tissue and muscel have same tendency on the and the crescent.
The temperatures of corium, connective tissue and muscle on the crescent are higher than that on the at every time.
The temperature of corium is lower than that of skin, connective tissue, muscle, rectum at every time on the , the moonless day and the crescent.

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Background:It is commonly believed that a

affects human behavior or the occurrence and outcome of various diseases; thus, the occurrence of out-of-hospital cardiac arrest (OHCA) might increase during nights.

Methods and Results:This nationwide, population-based observational study consecutively enrolled OHCA patients in Japan with attempted resuscitation between 2005 and 2016. The primary outcome measure was the occurrence of OHCA. Based on the double-control method, assuming Poisson sampling, we evaluated the average number of OHCA events that occurred on

nights compared with that which occurred on control nights, which included events that occurred on the same calendar days 1 week before and after the nights. A total of 29,552 OHCA that occurred on 148 nights and 58,707 OHCA that occurred on 296 control nights were eligible for analysis. The occurrence of OHCA did not differ between and control nights (199.7 vs. 198.3 per night; relative risk [RR], 1.007; 95% CI: 0.993–1.021). On subgroup analysis, compared with control nights, the RR of OHCA occurrence were 1.013 (95% CI: 0.994–1.032, P=0.166) and 0.998 (95% CI: 0.977–1.020, P=0.866) for cardiac and non-cardiac origins, respectively.

Conclusions:In this population, there was no significant difference in OHCA occurrence between

and control nights.

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The night in which the

, in conjunction with the sun, is invisible from the earth and the night played an important role in Ancient India. It forms a basis of Vedic rituals to stay these two nights around the sacred fires with religious observance, above all fasting, and to perform the next morning the New and Sacrifices. The Upavasatha originally means ‘staying overnight around the sacred firesʼ, so that it should have started from sunset. In the later ritual system, however, it was extended to the whole ritual procedures in the preceding day of the New and Sacrifices, thus from sunrise.

About the 5 century B.C. it seems to have been deeply rooted in the life of people to stay the new and

moon

nights (as well as a waxing and waning half-

moon

nights) with control of instinctive desires, and thus it was adopted even in Buddhism and Jainism which denied Vedic rituals: Pāli uposatha-/posatha-, BHS upoṣadha-/poṣa­dha-, Amg posaha-. The Uposatha for the Buddhist monks and nuns is a ceremony of reciting the precepts (Pāli Pāṭimokkha/Pātimokkha, BHS Prātimokṣa) in an assembly at the new and nights and seems to have been inherited from the Vedic Upavasatha. For the Buddhist laypeople, on the other hand, the Uposatha takes place on the 8th, 14th, 15th days of a half month. On these days, from early morning till the next morning, 8 constituents of Uposatha (8 moral behaviors) are practiced, among which special importance was laid on fasting, as is seen in the prose narratives of the Jātaka.

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This study was designed to assess lunar influence on birth rate. Subjects for the study were 2531 deliveries occurring over a seven-year period at midwife's clinics in Japan, where all the deliveries were spontaneous and vaginal. Our findings were as follows: (a) more births occur within two days before the new or and three to four days after the new or ; (b) fluctuations of birth rates in the half lunar cycle centered at new and at have a similar tendency; (c) under the hypotheses that parturient women react to."accumulation" and "rate of change" of cosmic force, (a) and (b) can be clearly explained through mathematical means; and (d) our theory predicts that lunar influence on birth rate would be obscure in northern areas up from 50°N.

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  This research looks at

-viewing parties and night celebrations as an example of folk cultural events with the aim of discussing cultural diversity in Japan from Ainu culture in the north to Okinawan culture in the south. It also attempts at a comparison with the Mid-Autumn Festival in China and Taiwan(Chinese Taipei) and the Chuseok of South Korea in East Asia.

 

  While the Ainu people worship the

, they do not have the custom of celebrating the night. Great importance is attached to ancestor worship both on the Korean Peninsula and southern Kyushu. How can multicultural coexistence be achieved both in Japan and with foreign countries? “Coexistence” will indeed be difficult without mutual understanding of each otherʼs culture. At the same time, I have come to question and reflect on whether researchers have been diligent in including contents that cover culture in the whole of Japan when they compile encyclopedias and similar publications. Have they treated the culture of Ainu people and foreign residents of Japan as part of Japanese folk culture in an equal manner with other practices?

 

  Past research on

night celebrations have studied areas in Japan where tug-of-war, raihoshin (masked visiting deities), theft of offerings, and such other customs can still be found and compared them with Japanʼs neighbors. This study deals instead with cultures that do not worship the on night in an attempt to focus on “multicultural coexistence” since “non-worship” is also an important cultural factor. It is also necessary to acknowledge the existence of the “culture of rejection.” It is hoped that this attitude will lead to respect for individual cultures not only in academia, but also in school education and other areas.

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"Baishi's Diary" was studied to investigate the Confucian household festivities held by the Rai family in the latter part of the Edo era from the aspects of the food offered and how festivities were conducted in a newly established Confucian scholar's home. The presentation of diary entries was 64.4% for the conjunction and - festivities, 72.4% for auspicious day festivities (generally called gosekku), 68.9% for anniversaries of ancestors'deaths, and 58.8% for seasonal festivities (jisai). Grand banquets were held on the anniversaries of ancestors'deaths and at seasonal festivities, the menu for the banquet being recorded separately from "Baishi's Diary," while details of the food offered at conjunction and - festivities and auspicious day festivities were reported in in the diary. This resulted in the low proportions of anniversaries of ancestors'deaths (4.9%) and seasonal festivities (2.4%), and the high proportions of conjunction and - festivities (35.9%) and auspicious day festivities (39.0%). The anniversaries of ancestors' deaths and seasonal festivities were reported in "Baishi's Diary" from about 1793, while entries for the conjunction and - festivities and auspicious day festivities were usually made from 1802. Many the food offerings were presented by relatives and acquaintances, much of them being sea food.

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Seasonal reproductive and lunar-related spawning cycles of the female honeycomb grouper Epinephelus merra inhabiting Okinawan waters were examined by histological observation of ovaries. Gonadosomatic index (GSI) increased beginning in May and peaked in June. Histological observations revealed that many oocytes laden with yolk were present in the ovaries from May to August. From September to October, ovaries were occupied by immature oocytes. These results suggest that the reproductive season of E. merra lasts for 4 months from May through August in Okinawan waters. When the fish were collected according to the lunar cycle, GSI increased with the approach of the . Oocytes at various development stages were observed from the first quarter to the . Fresh ovulatory follicles were present in the ovaries around the last quarter . These results suggest that E. merra has a lunar spawning cycle and spawns between the and the last quarter . Ovarian features of the fish collected around the last quarter were different among individuals; some fish had many oocytes at the tertiary yolk stage in the ovaries, while the ovaries of the others were occupied by the oocytes at the peri-nucleolus and the oil droplet stages. This observation suggests that a minor release of eggs occurs in this species before or after a major spawning lunar day. Oocytes at the migratory nucleus and the maturation stages were not observed in any ovarian samples. This may mean that maturation of oocytes is related to the spawning behavior of this species and makes rapid progress in the process of aggregation at the spawning sites.

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Sesoko Station, Okinawa, has been the site of many significant advances in coral reproductive research and it continues to be a preferred destination for both Japanese and international researchers. Consequently, there are decades of spawning observations, which we present and explore here with the aim of making it easier to predict when species spawn at Sesoko Station. The data include over 700 spawning observations from 87 species of reef-building hermatypic corals. Almost all spawning occurred between dusk and dawn, with most spawning activity concentrated in the 2 to 4 hours after sunset. Some phylogenetic patterns were evident: most Acropora species spawn on or around the 6^th

after December 21^st (the northern hemisphere winter solstice); spawning in common species of merulinids and Porites appears to be concentrated around the 7^th and spawning in the fungiids around the 8^th and subsequent moons. The night of peak spawning with respect to the night of the varied considerably among years in common Acropora species, but was dependent on the calendar date of the in May or June. Therefore, despite an extended spawning season of over three months and considerable variation in the calendar date of spawning in many species among years, the month and night of spawning are reasonably predictable for many species enhancing the value of Sesoko Station as a site for coral reproductive research.

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The surface-migratory myctophid fish, Myctophum asperum, of the western North Pacific was found to have daily growth increments of its sagittal otolith, which also exhibited lunar periodicity in the deposition of increments. Daily deposition of the otolith increments was verified because the width of the marginal increment increased during the night and early morning between 20.00 h and 08.00 h and its growth stopped during the day. An autocorrelation analysis of the increment widths, which were measured consecutively in 11 specimens covering 33 synodic months, also showed a lunar periodicity in increment deposition. The mean increment widths during five days around the time of a were significantly narrower than those around a new in 18 of the 33 cases (P<0.01: Student's t-test) and, on average, tended to be narrow in 29 cases. The cause of this tendency is thought to be slower growth caused by staying in deeper and colder habitat due to the suppression of diel vertical migration and/or lower food availability resulting from the possible dispersion of zooplankton during the period.

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To better understand the eco-physiological characteristics of reproduction in the coral reef small honeycomb grouper, Epinephelus merra, we investigated their spawning migration using biotelemetry, in addition to reproductive physiology analysis. Histological observations indicated that final ovarian maturation was not completed in honeycomb grouper collected from the coral reef pond (CRP), even during their spawning season. Additionally, our visual observations revealed that fish numbers decreased in the CRP after a

, which is thought to be their spawning time, suggesting their spawning migration. Next, we investigated the migration of honeycomb grouper during their spawning season using biotelemetry. Our investigations indicated that honeycomb grouper migrated from the inside of the CRP to the outside after a , and then back to the inside again a few days later. These results strongly suggested that honeycomb grouper migrate to spawning sites located outside of the CRP, attain final ovarian maturation, and spawn after a in the spawning season.

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This study examined the abundance and diver-sity of fish larvae passing through the Taklong Island National Marine Reserve, Southern Guimaras in relation to phase ( vs. new) and time of day. The reserve is dominated by mangrove, seagrass and coral reef hab-itats. These were monitored during the and new phases in August and September 2007, respectively, us-ing near-bottom and the sub-surface 335μm mesh nets moored in the two major channels that open to waters adjacent to the reserve. The direction of the current in the northern channel (Nabinbinan) reverses with change in tides, while water current in the central channel (Taklong-Tandog Pass) constantly flows outside of the reserve. A total of 16,387 larval fish from 69 families was caught during the two sampling periods with the highest contribution com-ing from Gobiidae, Pomacentridae, Engraulidae and Blen-niidae. Fewer larvae were collected during the compared to the new . For both phases, highest larval catches were observed at night coinciding with the incoming tide. Larval concentrations decreased towards dawn and no significant changes were observed during the day. Lower flux rates were observed in the bottom compared to the surface. The influx of larval fish and eggs in the area reflects the importance of the reserve as a nursing ground for young stages of fish. Higher abundances observed in the Nabinbinan channel may be attributed to the coral reefs located further north. Densities were expressed as individuals per hour and plotted with tidal cycles to examine the periodicity of the influx of eggs and larval fish.

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The *Sadparamita-samgraha-sutra (Sp) which is one of the stories of past lives of the Buddha distributes 91 stories to the Six Paramitas. The Sadaprarudita bodhisattva story (No. 81) in it is placed in the chapter of meditation. The Prajñaparamita-sutras (Pp) have the same kind of stories. In this paper I concentrate on the Sp. I investigate whether Sp is older than Pp with regard to the bodily features of a buddha.
In Sp, buddha was purplish gold, the back of his head emitted rays of light, and his face looked like a .
But in Pp, buddha had the 32 physical characteristics and the 80 minor physical marks. They were the vocabulary which everyone had already understood.
The 32 physical characteristics and the 80 minor physical marks are variously listed. For example, ‘ face’ was added to the 32 physical characteristics in a later period.
Therefore, the Sadaprarudita story in Sp was written earlier than that in the Prajñaparamita-sutras.

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Nissaggiya 28 has been translated and understood inappropriately by using the commentaries' explanations. In commentaries, the difficult word in the text kattikatemasipunnama is explained as the - of the first kattika (pathamakattika-), that is, the third month [of the earlier rain-retreat (vassa-)]. Rhys Davids--Oldenberg, Horner, and Akira Hirakawa follow this explanation. They translate and explain Niss. 28 as a rule which allows monks to accept the robe as a special gift (nt. accekacivara-) ten days before the end of the earlier vassa-, and to keep it up until the robe-season (in text yava civarakalasamayam during the robe season!). The word kattikatemasipunnama, however, means the - of kattika, the third month [of the rain-retreat (vassa-)], that is, the - at the end of the later rain-retreat.
Nissaggiya 28 applies to the monks who are spending the later vassa-. For example, when a layman who is going to start a journey or going to war wants to give [a robe as] the “gift for the rain-retreat” (nt. vassavasika-) urgently, by applying this rule the monks can accept the robe as a special gift (nt. accekacivara-) during the last ten days of the later vassa-, and keep it up during the robe-period (yava civarakalasamayam). The period of the last ten days is supposed to be fixed in order to follow the ordinary time limit for keeping a surplus robe (Nissaggiya 1) and for making a robe (Nissaggiya 3). And, this period is appropriate for the climate as well. The purpose of this rule is to make it possible to accept and to keep up the gift for the rain-retreat in appropriate time and period, which should be attained after the vassa- in principle. This rule is supposed to be enacted on condition that the monks generally make robes after spending the period of the vassa-.

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The Cushing's syndrome has following symptomes, they are excess of fat which appears especially on trunk, face and neck, face, hypertension, hypertrichosis, striae cutis disensae, suger metabolism disturbance, osteoporosis, myasthenia, decubitus ulcer, and in female case, menoxenia.
We recently had female & male cases which considered to be cushihg's syndrome.
1) The female case; 45 years old unmarried school teacher complaind of abnormal fat excess of neck & trunk and palpitation. Through out her physical investigations, we got followng data, they are, excess of fat on neck & trunk, face, hypertension, hypertrichosis, striae cutis distensae, desubitus ulcer, decrease of lymphocyte & eosinophilic leukocyte, plethora, increase of serum K & Cl and menoxenia. We couldn't prove increase of 17 OHCS & 17 KS in urine and osteoporosis.
2) The male case; 48 years old man, has no hereditary disease and past anamnesis, complaind of slight headache, languourous legs & concequently, dysbasia. Objective view of this patient are as following, fatty obesity, face, hypertension, plethora, suger metabolism disturbance, slight hyperglycemia, myasthenia and decrementum of sexual impuls. And we also couldn't prove osteoporosis, hypertrichosis and striae cutis distensae.

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