[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 11.30 # 俱舍論頌疏論本 11.30 俱舍論頌疏論本 11.30 - **Language:** Classical Chinese ### [11.30](https://indike.org/pramana/in.bauddha.taisho.1823.11.30) 釋曰：初句明日月近遠，第二句明日月體量，次兩句明四時，後兩行明晝夜增減。論云：「日月眾星依何而住？依風而住，謂諸有情業增上力共引風起，遶妙高山，空中旋環，運持日等令不停墜。彼所住去此四萬踰繕那，持雙山頂，齊妙高山半，日五十一，月唯五十。星最小者唯一俱盧舍，其最大者十六踰繕那。日輪下面頗胝迦寶火珠所成，能熱能照。月輪下面頗胝迦寶水珠所成，能冷能照。唯一日月普於四洲作所作事，北洲夜半，東洲日沒，南洲日中，西洲日出，此四時等，餘例應知。日行此洲，路有差別，故令晝夜有減有增。從雨際第二月後半第九日，夜漸增。從寒際第四月後半第九日，夜漸減也。晝時翻此，夜若漸增，晝便漸減；夜若漸減，晝則漸增。晝夜增時，增一臘縛，晝夜減時，減一臘縛。日行此洲，向南向北，如其次第，夜增晝增。」釋曰：西國之法，分十二月以為三際，謂寒、熱、雨，各有四月。略述兩釋，泰法師云：「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。雨際第二月後半第九日，當此間八月九日，從秋分已去，夜增晝減也。寒際第四月後半第九日，當此間二月九日，從春分已去，夜減晝增也。」此約晝夜停等後說增減也。光法師云：「西方諸國時節不定，還隨方俗以立三際：從十一月十六日至三月十五日為熱際，從三月十六日至七月十五日為雨際，從七月十六日至十一月十五日為寒際。雨際第二月後半第九日，當此間五月九日，此與夏至稍得相當，此時日極長、夜極短，從此已後，夜則漸增。若寒際第四月後半第九日，當此間十一月九日，此與冬至稍得相當，此時晝極短、夜極長，從此已後，夜則漸減，晝則漸增。」故《婆沙》一百三十六云：「摩訶陀月（當此間十一月也）白半之日，夜有十八，晝有十二，從此已後，晝增夜減。室羅筏拏月（當此間五月也）白半之日，晝有十八，夜有十二，從此已後，夜增晝減。」解云：言十八、十二者，謂十八、十二牟呼栗多也。據此文證，明知夜極長後方說晝增，晝極長後方說夜增也。又此論云：「日行此洲，向南向北，如其次第，夜增晝增。」故知五月夏至已後，日則向南，說夜增也。十一月冬至已後，日既向北，說晝增也。此上兩釋，泰法師意，約晝夜停等後說有增減。光法師意，約晝夜極長後說有增減。各據一義，任情取捨。更有多解，不能具敘。依此論文，一百二十剎那為一怛剎那，六十怛剎那為一臘縛，三十臘縛為一牟呼栗多，若至極長，有十八牟呼栗多；若至極短，有十二牟呼栗多。故知中間延促總有六牟呼栗多。從夏至日已去至冬至日，已來有一百八十日，日夜增一臘縛，計一百八十臘縛，足成六牟呼栗多，故冬至日夜有十八、晝有十二也。若從冬至日已去至夏至日已來，成六牟呼栗多，義准前說，故夏至日夜有十二、晝有十八。問：「何故月輪於黑半末、白半初位見有缺？」答：「《世施設論》中作如是釋：以月宮殿行近日輪，月輪被日輪光所侵照，餘邊發影，白覆月輪，令於爾時見不圓滿。又經部宗先舊師釋：由日月輪行度不同，現有圓缺。」問：「日等宮殿何有情居？」答：「是四王天下天眾所居，若空居天，唯住如是日月等宮殿。若地居天，住妙高山諸層級等。」 > The commentary explains: The first line explains the proximity and distance of the sun and moon. The second line explains the size of the sun and moon. The next two lines explain the four seasons. The last two stanzas explain the lengthening and shortening of day and night. The Śāstra states: "On what do the sun, moon, and host of stars rely to abide? They rely on wind to abide; that is, the predominant force of the karma of sentient beings jointly gives rise to wind, which encircles Mount Meru, revolving in the sky, carrying along the sun and so forth so that they do not stop or fall. Where they abide is forty thousand yojanas from here, level with the summit of the Yugaṃdhara mountains, equal to half of Mount Meru. The sun is fifty-one \[yojanas\], and the moon is only fifty. The smallest of the stars is only one krośa, and the largest among them is sixteen yojanas. The lower surface of the solar disc is formed of crystalline fire-gem, capable of heating and illuminating. The lower surface of the lunar disc is formed of crystalline water-gem, capable of cooling and illuminating. A single sun and moon perform their functions everywhere across the four continents: when it is midnight in the northern continent, it is sunset in the eastern continent, midday in the southern continent, and sunrise in the western continent. These four times are simultaneous, and the rest should be understood by analogy. When the sun travels over this continent, its path has differences, which causes day and night to shorten and lengthen. From the ninth day of the second half of the second month of the rainy season, the night gradually lengthens. From the ninth day of the second half of the fourth month of the cold season, the night gradually shortens. Day is the opposite of this: if night gradually lengthens, day then gradually shortens; if night gradually shortens, day then gradually lengthens. When day or night lengthens, it lengthens by one lava; when day or night shortens, it shortens by one lava. As the sun travels over this continent, moving south and moving north respectively, night lengthens and day lengthens." The commentary explains: According to the custom of the western countries, the twelve months are divided into three seasons, namely cold, heat, and rain, each having four months. To briefly recount two explanations: Master Tai says: "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. The ninth day of the second half of the second month of the rainy season corresponds here to the ninth day of the eighth month; after the autumn equinox, nights lengthen and days shorten. The ninth day of the second half of the fourth month of the cold season corresponds here to the ninth day of the second month; after the spring equinox, nights shorten and days lengthen." This is an explanation of lengthening and shortening following the equality of day and night. Master Guang says: "In the various western countries, seasons are not uniform, but rather the three seasons are established according to local customs: from the sixteenth day of the eleventh month to the fifteenth day of the third month is the hot season; from the sixteenth day of the third month to the fifteenth day of the seventh month is the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the eleventh month is the cold season. The ninth day of the second half of the second month of the rainy season corresponds here to the ninth day of the fifth month, which roughly corresponds to the summer solstice; at this time the day is longest and the night is shortest, and after this, the night gradually lengthens. The ninth day of the second half of the fourth month of the cold season corresponds here to the ninth day of the eleventh month, which roughly corresponds to the winter solstice; at this time the day is shortest and the night is longest, and after this, the night gradually shortens and the day gradually lengthens." Therefore Vibhāṣā 136 says: "On the day of the bright half of the month of Mārgaśīrṣa (corresponding here to the eleventh month), night has eighteen and day has twelve; from this point on, day lengthens and night shortens. On the day of the bright half of the month of Śrāvaṇa (corresponding here to the fifth month), day has eighteen and night has twelve; from this point on, night lengthens and day shortens." In explanation: The mention of 'eighteen and twelve' refers to eighteen and twelve muhūrtas. Based on this textual evidence, it is clear that only after the night is longest is it said that day lengthens, and only after the day is longest is it said that night lengthens. Furthermore, this Śāstra says: "As the sun travels over this continent, moving south and moving north respectively, night lengthens and day lengthens." Thus it is known that after the summer solstice in the fifth month, the sun moves south, and night is said to lengthen. After the winter solstice in the eleventh month, as the sun moves north, day is said to lengthen. Of the two explanations above, Master Tai's intention explains lengthening and shortening after the equality of day and night. Master Guang's intention explains lengthening and shortening after day and night reach their extreme lengths. Each is based on one principle, and one may choose between them as one wishes. There are many other interpretations, which cannot be detailed here. According to this text, one hundred and twenty kṣaṇas make one tatkṣaṇa, sixty tatkṣaṇas make one lava, and thirty lavas make one muhūrta. When reaching the extreme length, there are eighteen muhūrtas; when reaching the extreme shortness, there are twelve muhūrtas. Thus we know that the difference between the longer and shorter spans is altogether six muhūrtas. From the summer solstice to the winter solstice, there are one hundred and eighty days; with day and night changing by one lava each day, this totals one hundred and eighty lavas, which amounts to exactly six muhūrtas; therefore, on the winter solstice, the night has eighteen and the day has twelve. If counting from the winter solstice to the summer solstice, it also amounts to six muhūrtas, understood by analogy with the previous explanation; therefore, on the summer solstice, the night has twelve and the day has eighteen. Question: "Why is the lunar disc seen to be waxing or waning at the end of the dark half and the beginning of the bright half?" Answer: "The Lokaprajñaptiśāstra explains it thus: because the lunar palace travels close to the solar disc, the lunar disc is encroached upon and illuminated by the sun's rays, and a shadow cast on its other edge covers the white lunar disc, causing it to be seen as incomplete at that time. Moreover, the elder masters of the Sautrāntika school explain: because the paths and degrees of motion of the solar and lunar discs are different, fullness and waning appear." Question: "What sentient beings dwell in palaces such as the sun?" Answer: "They are the dwelling places of the devas of the realm of the Four Great Kings. Devas who dwell in the sky dwell only in such palaces as the sun and moon. Devas who dwell on the earth dwell on the terraces and so forth of Mount Meru." > — English (machine translation) (machine translation) - [Previous: 11.29](https://indike.org/pramana/in.bauddha.taisho.1823.11.29) - [Next: 11.31](https://indike.org/pramana/in.bauddha.taisho.1823.11.31) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1823.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.11.30) — English, machine translation ## Linked texts (3) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.11.82) — Classical Chinese - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.11.49) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.11.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.11.30](https://indike.org/pramana/in.bauddha.taisho.1823.11.30) · Pramāṇa