[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 11.55 # 俱舍論記 11.55 俱舍論記 11.55 - **Language:** Classical Chinese ### [11.55](https://indike.org/pramana/in.bauddha.taisho.1821.11.55) 「日行此洲至晝則漸增」者，言晝夜增減者，印度國法分十二月為三際，一熱際有四月、二雨際有四月、三寒際有四月，隨其方俗立三際不同。又以十六日為月一日，以十五日為月滿日。復分一月為二，前十五日為黑半、後十五日為白半。若依泰法師意解，從二月十六日至六月十五日為熱際四月，從六月十六日至十月十五日為雨際四月，從十月十六日至二月十五日為寒際四月。是即雨際第二月後半第九日夜漸增，當此間八月九日。寒際第四月後半第九日晝漸增，當此間二月九日。從秋分日已去乃至春分日已前說夜增，雖冬至日已去晝漸增，夜仍長晝，故說夜增。從春分日已去乃至秋分日已前說晝增，雖夏至日已去夜漸增，晝仍長夜，故說晝增。若作此解，即與此論相違。此論云「日行此洲向南向北，如其次第夜增晝增。」准此論文，日向南夜增，如何從冬至日已去日向北說夜增？准此論文，日向北晝增，如何從夏至日已去日向南說晝增？又與《婆沙》一百三十六相違，彼論云「至摩伽陀月（當此間十一月）白半之日，夜有十八（解云：十八牟呼栗多），晝有十二（解云：十二牟呼栗多）。從此以後晝增夜減。」又云「至室羅筏拏月（當此間五月）白半之日，夜有十二，晝有十八。從此以後晝減夜增。」以此文證，准知夜極長已去說晝增夜減，晝極長已去說夜增晝減。若說秋分已去夜增晝減，春分已去晝增夜減，即與此文相違。又真諦法師立三際云：「從此間正月十六日至五月十五日為熱際四月，從五月十六日至九月十五日為雨際四月，從九月十六日至正月十五日為寒際四月。雨際第二月後半第九日夜漸增，當此間七月九日。寒際第四月後半第九日夜漸減，當此間正月九日。」難曰：此亦非理。若言七月九日說夜漸增，為據何時？若言夜極短已去說夜增，即夏至已過。若言晝夜齊等已去說夜增，復秋分日未至。若言正月九日說夜漸減，為據何時？若言夜極長已去說夜減，即冬至日已過。若言晝夜齊等已去說夜減，復春分日未至。此即與理相違，又與此論及《婆沙》相違。此即與文相違。此真諦立三際，約此間節氣以分，乍看似順，細尋即違。又有一解云：從十二月十六日至四月十五日為熱際四月，從四月十六日至八月十五日為雨際四月，從八月十六日至十二月十五日為寒際四月。雨際第二月後半第九日夜漸增，當此間六月九日。寒際第四月後半第九日夜漸減，當此間十二月九日。難云：若言六月九日說夜增，夏至日已過、秋分未至，還同前過。若言十二月九日說夜減，冬至已過、春分未至，還同前過。故亦非理，又論相違。今解云：西方諸國寒、熱、雨三時節不定，還隨方俗立三際異。世親菩薩造論處立三際，當此間從十一月十六日至三月十五日為熱際四月，從三月十六日至七月十五日為雨際四月，從七月十六日至十一月十五日為寒際四月。其雨際第二月從後半第九日夜漸增，當此間五月九日，與夏至日稍得相當，此即夜極短已去說夜增。其寒際第四月後半第九日夜漸減，當此間十一月九日，與冬至日稍得相當，此即夜極長已去說夜減。說晝增減，翻夜應知。此解乍看與此方節氣不同，然順論文。故論云「日行此洲向南向北，如其次第夜增晝增。」亦順《婆沙》，文如前說。 > Regarding the passage from "When the sun moves \[over\] this continent" to "the day then gradually lengthens": As for the lengthening and shortening of day and night, the law of the Indian land divides the twelve months into three seasons: first, the hot season has four months; second, the rainy season has four months; third, the cold season has four months. According to local customs, the establishment of the three seasons differs. Furthermore, the sixteenth day is taken as the first day of the month, and the fifteenth day is taken as the full-moon day. In addition, one month is divided into two: the first fifteen days are the dark fortnight, and the subsequent fifteen days are the bright fortnight. If one relies on Master Tai's interpretation, from the sixteenth day of the second month to the fifteenth day of the sixth month is the four months of the hot season; from the sixteenth day of the sixth month to the fifteenth day of the tenth month is the four months of the rainy season; from the sixteenth day of the tenth month to the fifteenth day of the second month is the four months of the cold season. Thus, on the ninth day of the second half of the second month of the rainy season, the night gradually lengthens, which corresponds here to the ninth day of the eighth month. On the ninth day of the second half of the fourth month of the cold season, the day gradually lengthens, which corresponds here to the ninth day of the second month. From the autumn equinox onward up to before the spring equinox, it is said that the night lengthens: although from the winter solstice onward the day gradually lengthens, the night is still longer than the day, so it is said that the night lengthens. From the spring equinox onward up to before the autumn equinox, it is said that the day lengthens: although from the summer solstice onward the night gradually lengthens, the day is still longer than the night, so it is said that the day lengthens. If one makes this interpretation, it contradicts this treatise. This treatise says: "When the sun moves \[over\] this continent toward the south and toward the north, respectively, the night lengthens and the day lengthens." According to this treatise text, when the sun moves south the night lengthens; how could one say that the night lengthens from the winter solstice onward when the sun moves north? According to this treatise text, when the sun moves north the day lengthens; how could one say that the day lengthens from the summer solstice onward when the sun moves south? Moreover, it contradicts the Mahāvibhāṣā, fascicle 136, where that treatise says: "Reaching the bright fortnight of the month of Māgha (corresponding here to the eleventh month), the night has eighteen \[muhūrtas\] and the day has twelve \[muhūrtas\]. From this time onward, the day lengthens and the night shortens." And it says: "Reaching the bright fortnight of the month of Śrāvaṇa (corresponding here to the fifth month), the night has twelve and the day has eighteen. From this time onward, the day shortens and the night lengthens." Using this text as proof, one accordingly knows that from when the night is at its longest onward it is said that the day lengthens and the night shortens, and from when the day is at its longest onward it is said that the night lengthens and the day shortens. If one says that from the autumn equinox onward the night lengthens and the day shortens, and from the spring equinox onward the day lengthens and the night shortens, it contradicts this text. Furthermore, Dharma Master Paramārtha established the three seasons, saying: "From the sixteenth day of the first month to the fifteenth day of the fifth month here is the four months of the hot season; from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the four months of the rainy season; from the sixteenth day of the ninth month to the fifteenth day of the first month is the four months of the cold season. On the ninth day of the second half of the second month of the rainy season, the night gradually lengthens, which corresponds here to the ninth day of the seventh month. On the ninth day of the second half of the fourth month of the cold season, the night gradually shortens, which corresponds here to the ninth day of the first month." One objects: This also is unreasonable. If one says that on the ninth day of the seventh month the night gradually lengthens, upon what time is that based? If one says that from when the night is at its shortest onward the night lengthens, then the summer solstice has already passed. If one says that from when day and night are equal onward the night lengthens, then the autumn equinox has not yet arrived. If one says that on the ninth day of the first month the night gradually shortens, upon what time is that based? If one says that from when the night is at its longest onward the night shortens, then the winter solstice has already passed. If one says that from when day and night are equal onward the night shortens, then the spring equinox has not yet arrived. This contradicts reason, and moreover contradicts this treatise and the Mahāvibhāṣā. Thus it contradicts the texts. Paramārtha's establishment of the three seasons was divided according to the solar terms here; at first glance it seems to conform, but upon careful examination it contradicts them. There is also another explanation which says: "From the sixteenth day of the twelfth month to the fifteenth day of the fourth month is the four months of the hot season; from the sixteenth day of the fourth month to the fifteenth day of the eighth month is the four months of the rainy season; from the sixteenth day of the eighth month to the fifteenth day of the twelfth month is the four months of the cold season. On the ninth day of the second half of the second month of the rainy season, the night gradually lengthens, which corresponds here to the sixth day of the sixth month. On the ninth day of the second half of the fourth month of the cold season, the night gradually shortens, which corresponds here to the ninth day of the twelfth month." One objects: If one says that on the ninth day of the sixth month the night lengthens, the summer solstice has already passed and the autumn equinox has not yet arrived, which shares the same flaw as before. If one says that on the ninth day of the twelfth month the night shortens, the winter solstice has already passed and the spring equinox has not yet arrived, which shares the same flaw as before. Therefore it also is unreasonable and contradicts the treatises. Now it is explained: In the various western countries, the three seasons of cold, heat, and rain are not fixed, and the establishment of the three seasons differs according to local customs. Where Bodhisattva Vasubandhu composed the treatise, the three seasons established correspond here to: from the sixteenth day of the eleventh month to the fifteenth day of the third month is the four months of the hot season; from the sixteenth day of the third month to the fifteenth day of the seventh month is the four months of the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the eleventh month is the four months of the cold season. In the second month of its rainy season, from the ninth day of the second half, the night gradually lengthens, which corresponds here to the ninth day of the fifth month, roughly matching the summer solstice; this is saying that from when the night is at its shortest onward, the night lengthens. In the fourth month of its cold season, from the ninth day of the second half, the night gradually shortens, which corresponds here to the eleventh day of the eleventh month, roughly matching the winter solstice; this is saying that from when the night is at its longest onward, the night shortens. As for the lengthening and shortening of the day, it should be understood as the reverse of the night. At first glance this explanation differs from the solar terms of this region, yet it conforms to the treatise text. Therefore the treatise says: "When the sun moves \[over\] this continent toward the south and toward the north, respectively, the night lengthens and the day lengthens." It also conforms to the Mahāvibhāṣā, whose text is as stated earlier. > — English (machine translation) (machine translation) - [Previous: 11.54](https://indike.org/pramana/in.bauddha.taisho.1821.11.54) - [Next: 11.56](https://indike.org/pramana/in.bauddha.taisho.1821.11.56) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1821.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.11.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.11.55](https://indike.org/pramana/in.bauddha.taisho.1821.11.55) · Pramāṇa