[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) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 11.83 # 俱舍論疏 11.83 俱舍論疏 11.83 - **Language:** Classical Chinese ### [11.83](https://indike.org/pramana/in.bauddha.taisho.1822.11.83) 論「日行此洲至晝即漸增」，述日夜增減。汎言夜增晝增、夜減晝減，有其兩義：一夜短其晝已去晝增，晝短其夜已去名夜增。若取此義，即秋分已後是夜增，春分已去名晝增。二起此時已去夜漸進長，即第二日長第一日等名夜增。晝增翻此。若依此義，即夏至日已去名夜增，冬至日已去名晝增也。問：此論所明增減為是何者？答准：論云「日行此洲向南向北，如其次第夜增晝增。」即夏至已後至冬至日夜增，冬至日已後至夏至日晝增。《婆娑》一百三十六云「然晝與夜增減相違，雖各二時而無四位。晝夜增減各一臘縛，則各一牟呼栗多，三十牟呼栗多成一晝夜。於中晝夜多少四類不同，增位極長不過十八，減位極短唯有十二，晝夜停位各有十五。謂羯栗底迦月白半第八日，晝夜各有十五牟呼栗多，從此已後晝減夜增。」釋曰：西方以黑月為先、白月為後。羯栗底迦是此方八月，若以此方七月十六日為月初，白半即當此方八月八日；若以此方八月十六日為月初，白半即當此方九月八日。晝夜停時，當此方八月十五日，以八日後晝減、夜增故。亦即是節氣月日，非是月生、月盡月日，此月生、月盡晝夜增減不定故。若以此方八月八日晝夜停，西方節氣先於此方七日；若以此方九月八日晝夜停，西方節氣晚於此方二十三日。准輪圍山徑一百二十萬八百七十五踰繕那，略計西洲、南洲相去三十萬踰繕那。南洲節氣不同，計有九十日異。此國去彼國無四五萬里，節氣七日不同是即不違；若二十三日不同，理即令隔。應以七月十六日為羯栗底迦月，為月初定。又《婆娑》云「至末伽始羅月白半第八日，夜有十六牟呼栗多，晝十四。至報沙月白半第八日，夜有十七，晝十三。至摩迦月白半第八日，夜有十八，晝十二。從此已後，夜減晝增各一臘縛。至頗勒窶那月白半第八日，夜有十七，晝有十三。至制怛羅月白半第八日，夜有十六，晝有十四。至吠舍佉月白半第八日（此當此方二月八日，亦云從此已後夜減晝增），晝夜各十五。從此以後夜減晝增各一臘縛。至誓瑟搋月白半第八日，夜有十四，晝有十六。至阿沙荼月白半第八日，夜有十三，晝有十七。至室羅筏拏月白半第八日（此當此方五月八日），夜有十二，晝十八。從此已後晝減夜增各一臘縛。至婆達羅鉢陀月白半第八日，夜有十三，晝十七。至阿濕縛庾闍月白半第八日，夜有十四，晝十六。如是復至羯栗底迦月白半第八日（當此方八月八日，西方八月二十三日），晝夜停等。是名略說時之分齊。」准上論文，日向北六月夜減，向南六月夜增。然標晝夜增減，言於四處至羯栗底迦月白半第八，晝夜各十五牟呼栗多。此後復云從此已後晝減夜增（此當此方八月九日，西方八月二十四日），至摩迦月白半第八日，夜十八，晝十二牟呼栗多（當此方十一月），是夜極長。於此已後亦言從此已後夜減晝增。至吠舍佉月白半第八日，晝夜各十五牟呼栗多。此後亦云從此已後夜減晝增（當此方二月九日）。至室羅筏拏月白半第八日，夜有十二，晝十八（此當此方五月八日，西方五月二十三日），此後亦云從此已後晝減夜增，當九日也。此論云「日行此洲路有差別，故令晝夜有減有增」者，當《婆沙》云「然晝與夜增減相違，雖各二時而無四位。」論云「從雨際第二月後半第九日夜漸增」，此說五月九日、八月九日，皆悉不違《婆沙》所說。於此雨際第八日後，皆言從此後晝減夜增故。准此論文，五月九日《婆沙》云白半，此論云後半，故知第二月初即是四月十六日，第一月初即是三月十六日。論云「從寒際第四月後半第九日夜漸減」，此說十一月九日、二月九日，皆悉不違《婆沙》所說。於此兩月第八日後，皆言從此後夜減晝增故。准此論文，日向南夜增晝減故云後半，婆娑云白半，故知是此方十一月九日，夜極長也。若以五月為雨際第二月，即此方四月十六日為雨際第二月初，與《四分律》不同，《四分律》以四月十六日為雨際第一月故。若以八月為雨際第二月，即此方六月十六日為雨際第一月初。若以十一月為寒際第四月，即此方七月十六日為寒際之初，與《四分律》不同。若以二月為寒際第四月，即十月十六日為寒際初，皆不違《婆沙》文也。然取順此方時，應以六月十六日為雨際之初，此方立秋已去多雨故。唐三藏以三月十六日為雨際之初，取五月九日夜增，亦不違《婆沙》。然太法師釋，以六月十六日是雨際之初者，取八月後半第九日夜增，亦不違《婆沙》。依《四分律》等，以四月十六日為雨際之初，此是譯家誤以此方五月十六日為雨際第二月初。以此方六月前十五日，為五月白半第八日也。亦可通云：《毘婆沙》是迦濕彌羅國，《四分律》非有部宗，是其別國，寒熱不同兩月有異，故不同也。《西域記》云「有國亦以十二月為雨際，彼國冬多雨故。」其《婆沙》五月、八月白半第九日皆說夜增，《俱舍》但說日行向南夜增，即是《婆沙》五月白半第九日也。今釋《俱舍》雨際第二月白半第九日，即是此方五月第九日為定。然《婆沙》皆說白半第八日晝夜增減，此方皆十五日為冬至、夏至日。春分、秋分者，竝是節氣日月也，所以不同也。節氣從西向東也，以日從西向東，故南方夏、西方秋、北方冬、東方春。南方夜極短，北方夜極長，東、西方晝夜停。 > The treatise says: "When the sun moves across this continent \[...\] the day gradually increases." This explains the increase and decrease of day and night. Generally speaking, in discussing the increase or decrease of night and day, there are two meanings: First, once the night has become shorter than the day, it is called the increase of day; once the day has become shorter than the night, it is called the increase of night. If one takes this meaning, then after the autumnal equinox is the increase of night, and after the vernal equinox is called the increase of day. Second, from this point in time onward the night gradually grows longer—that is, the second day is longer than the first day and so forth—which is called the increase of night; the increase of day is the reverse of this. If one relies on this meaning, then from the summer solstice onward is called the increase of night, and from the winter solstice onward is called the increase of day. Question: Which of these increases and decreases is explained by this treatise? Answer: In accordance with the treatise, which states, "When the sun moves across this continent southward or northward, night increases or day increases respectively"—that is, after the summer solstice until the winter solstice, the night increases; after the winter solstice until the summer solstice, the day increases. Fascicle 136 of the Vibhāṣā states: "However, the increase and decrease of day and night oppose each other; though each has two periods, they do not possess four distinct phases. Day and night increase or decrease by one lava each, which amounts to one muhūrta \[over thirty days\], and thirty muhūrtas make one day and night. Among them, the quantities of day and night fall into four different classes: the phase of increase is at most no longer than eighteen \[muhūrtas\]; the phase of decrease is at shortest only twelve; and the phase of equality for day and night is fifteen each. That is, on the eighth day of the bright fortnight of the month of Kārttika, day and night each have fifteen muhūrtas; from this point onward, day decreases and night increases." Explanation: In the Western Regions, the dark fortnight comes first and the bright fortnight comes second. Kārttika is the eighth month in this land \[China\]. If one takes the sixteenth day of the seventh month of this land as the beginning of the month, the bright fortnight corresponds to the eighth day of the eighth month of this land; if one takes the sixteenth day of the eighth month of this land as the beginning of the month, the bright fortnight corresponds to the eighth day of the ninth month of this land. The time of equal day and night corresponds to the fifteenth day of the eighth month of this land, because after the eighth day, the day decreases and the night increases. This also refers to the solar terms of months and days, not the lunar phase dates of the new moon and the end of the month, because on those dates of the new moon and end of the month, the increase and decrease of day and night are not fixed. If day and night are equal on the eighth day of the eighth month in this land, the solar term in the Western Regions is seven days earlier than in this land; if day and night are equal on the eighth day of the ninth month in this land, the solar term in the Western Regions is twenty-three days later than in this land. In accordance with the diameter of the Cakravāḍa mountains being 1,200,875 yojanas, one roughly calculates the distance between the Western Continent and the Southern Continent as 300,000 yojanas. The solar terms of the Southern Continent differ, being calculated as having a ninety-day difference. This country is not forty or fifty thousand li away from that country, so a difference of seven days in solar terms does not conflict; if there were a difference of twenty-three days, in principle it would create too great a separation. One should definitely take the sixteenth day of the seventh month as the beginning of the month of Kārttika. Furthermore, the Vibhāṣā says: "Reaching the eighth day of the bright fortnight of the month of Mārgaśīrṣa, the night has sixteen muhūrtas and the day fourteen. Reaching the eighth day of the bright fortnight of the month of Pauṣa, the night has seventeen and the day thirteen. Reaching the eighth day of the bright fortnight of the month of Māgha, the night has eighteen and the day twelve. From this point onward, night decreases and day increases by one lava each. Reaching the eighth day of the bright fortnight of the month of Phālguna, the night has seventeen and the day has thirteen. Reaching the eighth day of the bright fortnight of the month of Caitra, the night has sixteen and the day has fourteen. Reaching the eighth day of the bright fortnight of the month of Vaiśākha (this corresponds to the eighth day of the second month in this land; it also says that from this point onward night decreases and day increases), day and night each have fifteen. From this point onward night decreases and day increases by one lava each. Reaching the eighth day of the bright fortnight of the month of Jyaiṣṭha, the night has fourteen and the day has sixteen. Reaching the eighth day of the bright fortnight of the month of Āṣāḍha, the night has thirteen and the day has seventeen. Reaching the eighth day of the bright fortnight of the month of Śrāvaṇa (this corresponds to the eighth day of the fifth month in this land), the night has twelve and the day eighteen. From this point onward day decreases and night increases by one lava each. Reaching the eighth day of the bright fortnight of the month of Bhādrapada, the night has thirteen and the day seventeen. Reaching the eighth day of the bright fortnight of the month of Āśvayuja, the night has fourteen and the day sixteen. Reaching once again the eighth day of the bright fortnight of the month of Kārttika (corresponding to the eighth day of the eighth month in this land, and the twenty-third day of the eighth month in the Western Regions), day and night are equal. This is called a brief exposition of the divisions of time." In accordance with the treatise passage above, when the sun moves northward for six months, the night decreases; when moving southward for six months, the night increases. However, indicating the increase and decrease of day and night, it speaks of four points: Reaching the eighth of the bright fortnight of the month of Kārttika, day and night each have fifteen muhūrtas. After this, it says again that from this point onward day decreases and night increases (this corresponds to the ninth day of the eighth month in this land, and the twenty-fourth day of the eighth month in the Western Regions). Reaching the eighth day of the bright fortnight of the month of Māgha, the night is eighteen and the day twelve muhūrtas (corresponding to the eleventh month in this land), which is the longest night. After this, it also says that from this point onward night decreases and day increases. Reaching the eighth day of the bright fortnight of the month of Vaiśākha, day and night each have fifteen muhūrtas. After this, it also says that from this point onward night decreases and day increases (corresponding to the ninth day of the second month in this land). Reaching the eighth day of the bright fortnight of the month of Śrāvaṇa, the night has twelve and the day eighteen (this corresponds to the eighth day of the fifth month in this land, and the twenty-third day of the fifth month in the Western Regions); after this, it also says that from this point onward day decreases and night increases, which corresponds to the ninth day. When this treatise states, "Because the paths taken by the sun as it travels across this continent differ, the day and night therefore have decrease and increase," this corresponds to the Vibhāṣā saying, "However, the increase and decrease of day and night oppose each other; though each has two periods, they do not possess four distinct phases." The treatise says, "From the ninth day of the second half of the second month of the rainy season, the night gradually increases"; this describes both the ninth day of the fifth month and the ninth day of the eighth month, none of which contradicts what is said in the Vibhāṣā, because after the eighth day of this rainy season, it says in all cases that from then on the day decreases and the night increases. In accordance with this text of the treatise, regarding the ninth day of the fifth month, the Vibhāṣā calls it the bright fortnight, whereas this treatise calls it the latter half; therefore, we know that the beginning of the second month is indeed the sixteenth day of the fourth month, and the beginning of the first month is indeed the sixteenth day of the third month. The treatise says, "From the ninth day of the second half of the fourth month of the cold season, the night gradually decreases"; this describes both the ninth day of the eleventh month and the ninth day of the second month, none of which contradicts what is said in the Vibhāṣā, because after the eighth day of these two months, it says in all cases that from then on the night decreases and the day increases. In accordance with this text of the treatise, because the sun moves southward, the night increases and the day decreases; hence it says 'the second half'. The Vibhāṣā calls it the bright fortnight; therefore, we know that this is the ninth day of the eleventh month in this land, when the night is at its longest. If one takes the fifth month as the second month of the rainy season, then the sixteenth day of the fourth month in this land is the beginning of the second month of the rainy season, which differs from the Dharmaguptaka-vinaya, since the Dharmaguptaka-vinaya takes the sixteenth day of the fourth month as the first month of the rainy season. If one takes the eighth month as the second month of the rainy season, then the sixteenth day of the sixth month in this land is the beginning of the first month of the rainy season. If one takes the eleventh month as the fourth month of the cold season, then the sixteenth day of the seventh month in this land is the beginning of the cold season, which differs from the Dharmaguptaka-vinaya. If one takes the second month as the fourth month of the cold season, then the sixteenth day of the tenth month is the beginning of the cold season; neither contradicts the text of the Vibhāṣā. However, adapting this to align with the seasons of this land, one should take the sixteenth day of the sixth month as the beginning of the rainy season, because after the beginning of autumn in this land there is much rain. The Tang Tripiṭaka Master \[Xuanzang\] took the sixteenth day of the third month as the beginning of the rainy season, adopting the ninth day of the fifth month for the increase of night, which also does not contradict the Vibhāṣā. However, Master Tai's explanation, taking the sixteenth day of the sixth month as the beginning of the rainy season, adopts the ninth day of the latter half of the eighth month for the increase of night, which likewise does not contradict the Vibhāṣā. Relying on the Dharmaguptaka-vinaya and other texts, taking the sixteenth day of the fourth month as the beginning of the rainy season, this was an error made by translators who mistakenly took the sixteenth day of the fifth month in this land as the beginning of the second month of the rainy season, taking the fifteen days preceding the sixth month in this land as the eighth day of the bright fortnight of the fifth month. It can also be reconciled by saying: The Vibhāṣā belongs to the country of Kaśmīra, whereas the Dharmaguptaka-vinaya does not belong to the Sarvāstivāda school, but to another country; because cold and heat differ, there is a divergence of two months, and hence they are not the same. The Xiyu Ji states: "There are also countries that take the twelfth month as the rainy season, because it rains heavily in winter in those countries." In the Vibhāṣā, both the ninth day of the bright fortnight of the fifth month and of the eighth month are said to have an increase of night; the Kośa merely states that when the sun travels southward the night increases, which corresponds to the ninth day of the bright fortnight of the fifth month in the Vibhāṣā. Now, interpreting the ninth day of the bright fortnight of the second month of the rainy season in the Kośa, it is definitively taken to be the ninth day of the fifth month in this land. However, the Vibhāṣā in all cases speaks of the increase and decrease of day and night on the eighth day of the bright fortnight, whereas in this land the fifteenth day is always taken as the winter solstice and summer solstice. The vernal and autumnal equinoxes are likewise the dates of the solar terms, which is why they differ. The solar terms proceed from west to east; because the sun moves from west to east, the south is summer, the west is autumn, the north is winter, and the east is spring. In the south, night is extremely short; in the north, night is extremely long; in the east and west, day and night are equal. > — English (machine translation) (machine translation) - [Previous: 11.82](https://indike.org/pramana/in.bauddha.taisho.1822.11.82) - [Next: 11.84](https://indike.org/pramana/in.bauddha.taisho.1822.11.84) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1822.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.11.83) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.11.83](https://indike.org/pramana/in.bauddha.taisho.1822.11.83) · Pramāṇa