瑜伽師地論略纂 8.32

8.32

論云「後夜者，謂四分中過後一分，名夜後分」。夜中但有四分，而過後一分即令至明，如何是夜？此中言過後一分者，謂四分中入後一分名過，非後一分已無名過故。過有二種：一、纔入名過，即此論文是；二、事了訖名過，如明過夜。此中入故名過。若堪三時攝四分，此後分即後時。夜四分中，向前取過一分名過，後一分向前過，非向後過也，故中夜文云「於夜中分，夜四分中過於一分」，此乃中時，過初時一分。復次中時，中時既攝分，成亦過一分，即取第二分之多、第三分之多，以成中分時也。

The treatise says, "The later watch means that passing the final watch of the four watches is called the later watch of the night." The night has only four watches, and passing the final watch leads straight to dawn—how can it be night? Here, saying "passing the final watch" means that entering the final watch among the four watches is called "passing," not that the final watch has ceased to exist and is thus called "passing." There are two kinds of passing: first, just entering is called "passing," which is what this treatise text means; second, when matters are concluded it is called "passing," as when dawn passes into night. Here, because of entering, it is called "passing." If the three periods subsume the four watches, this final watch is the final period. Among the four watches of the night, taking a watch in an forward direction is called "passing"; the final watch passes forward, not backward. Therefore, the text on the middle watch says, "During the middle watch of the night, passing one watch of the four watches of the night"; this is the middle period, passing one watch of the initial period. Furthermore, as for the middle period, since the middle period subsumes the watches, it is also formed by passing one watch, which takes the majority of the second watch and the majority of the third watch to constitute the middle period.