[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) › 12.7 # 俱舍論疏 12.7 俱舍論疏 12.7 - **Language:** Classical Chinese ### [12.7](https://indike.org/pramana/in.bauddha.taisho.1822.12.7) 論「眾緣和合至度一極微」，答中有二：一述經部答、二述有部答。此是初也。經部答中有二：一法先無體是未來，得體已滅是過去，得體未滅名為現在。即此得體未滅之頃，名一剎那。二或有動法，度一極微，名一剎那。極微處量促、剎那時量促，若度二已上極微，名一剎那，剎那即有前後，非時極少；若度一極微經二剎那，即極微量有分，極微非極少。由此故說度一極微名一剎那。問曰：若諸法得自體頃名一剎那，得自體頃即是一念，因何《仁王般若》云「一念有九十剎那，一剎那有九百生滅」？答：生滅微細，唯佛能知。小乘心麁見生滅麁，諸佛心細見生滅細，由此不同。今詳經部釋，如有動法度一極微，未知此動為取極速、為取小遲？若取小遲，對速還有前後作極少也。若取極速，且如四天下，徑有十二億三千四百半踰繕那，日輪周四天下略有三百萬踰繕那，一踰繕那約有十八里缺八十步，三百萬踰繕那約有五千萬里餘。以里計步已多日夜，日夜剎那剎那唯有六百四十八萬，步已過此，況尺、寸等及餘速物。未詳論師何意如此？ > On the Śāstra's words, "The assembly of multiple conditions \[...\] traversing a single atom": Within the answer there are two parts: first, stating the Sautrāntika answer; second, stating the Vaibhāṣika answer. This is the first. In the Sautrāntika answer there are two aspects: First, a dharma previously lacking intrinsic nature is the future; having obtained its nature and then perished, it is the past; having obtained its nature and not yet perished is called the present. Precisely this moment of having obtained its nature and not yet perished is called a single kṣaṇa. Second, or when an active dharma traverses a single atom, it is called a single kṣaṇa. The spatial quantity of an atom is minimal, and the temporal quantity of a kṣaṇa is minimal. If traversing two or more atoms were called a single kṣaṇa, the kṣaṇa would have a before and after, and would not be the absolute minimum of time; if traversing a single atom took two kṣaṇas, the atom's quantity would have parts, and the atom would not be the absolute minimum. For this reason, it is said that traversing a single atom is called a single kṣaṇa. Question: If the moment when dharmas obtain their intrinsic nature is called a single kṣaṇa, and the moment of obtaining their intrinsic nature is precisely a single thought-moment (citta-kṣaṇa), why does the Renwang Banruo say, "In a single thought-moment there are ninety kṣaṇas, and in a single kṣaṇa there are nine hundred arisings and ceasings"? Answer: Arising and ceasing are subtle; only a Buddha can know them. The minds of Hīnayāna practitioners are coarse and perceive arising and ceasing as coarse; the minds of the Buddhas are subtle and perceive arising and ceasing as subtle. Hence they differ. Now, examining the Sautrāntika explanation: if an active dharma traverses a single atom, it is not known whether this motion takes the absolute fastest or takes a slightly slower speed? If it takes a slightly slower speed, relative to the fast there would still be a before and after to serve as the absolute minimum. If it takes the absolute fastest, consider the four continents: their diameter is 1,200,300,450 yojanas; the circuit of the solar disc around the four continents is roughly 3,000,000 yojanas; one yojana is roughly eighteen li minus eighty bu; 3,000,000 yojanas is roughly over 50,000,000 li. Counting bu per li, it already exceeds \[the number of kṣaṇas in\] a day and night, yet in a day and night there are only 6,480,000 kṣaṇas. The number of bu already exceeds this, not to mention feet (chi), inches (cun), and other faster objects. It is not clear what the master of the treatise intended by this. > — English (machine translation) (machine translation) - [Previous: 12.6](https://indike.org/pramana/in.bauddha.taisho.1822.12.6) - [Next: 12.8](https://indike.org/pramana/in.bauddha.taisho.1822.12.8) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1822.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.12.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.12.7](https://indike.org/pramana/in.bauddha.taisho.1822.12.7) · Pramāṇa