翻譯名義集 2.247

2.247

《西域記》云：「時極短者，謂剎那也。百二十剎那為一呾剎那，六十呾剎那為一臘縛，三十臘縛為一牟呼栗多，五十牟呼栗多為一時，六時合成一日一夜。夜三晝三，居俗日夜分為八時。晝四夜四，月盈至滿謂之白分，月虧至晦（之）謂之黑分。或十四日或十五日，有大小故也。黑前白後合為一月，六月合為一行。日游在內北行也，日游在外南行也。總此二行合為一歲。又分一歲以為六時。正月十六日至三月十五日，漸熱也。三月十六日至五月十五日，盛熱也。五月十六日至七月十五日，雨時也。七月十六日至九月十五日，茂時也。九月十六日至十一月十五日，漸寒也。十一月十六日至正月十五日，盛寒也。如來聖教，歲為三時。正月十六日至五月十五日，熱時也。五月十六日至九月十五日，雨時也。九月十六日至正月十五日，寒時也。或為四時，春夏秋冬也。春三月，謂制爼邏月、吠舍佉月、逝瑟吒月，當此從正月十五日至四月十五日。夏三月，謂頞沙荼月、室羅伐拏月、婆達羅鉢陀月，當此從四月十六日至七月十五日。秋三月，謂頞濕縛庾闍月、迦剌底迦月、末伽始羅月，當此從七月十六日至十月十五日。冬三謂報月、磨袪月、頗勒窶拏月，當此從十月十六日至正月十五日。」又東夏明時，如《爾雅》云：「夏曰歲，商曰祀，周曰年，唐虞曰載。」注曰：「歲取歲星行一次，祀取四時祭祀一訖，年取年穀一熟，載取物終更始也。」《尚書》大傳云：「夏以十三月為正，色尚黑，以平旦為朔。殷以十二月為正，色尚白，以鷄鳴為朔。周以十一月為正，色尚赤，以夜半為朔。」《白虎通》曰：「正朔有三者，本天有三統，謂三微之月也。三微者，陽氣始施黃泉，萬物微動而未著也。十一月之時，陽氣始養根株，黃泉之下萬物皆赤，赤者盛陽之氣故。周為天正，色尚赤也。十二月之時，萬物始芽而白，白者陰陽氣故。殷為地正，色尚白也。十三月之時，萬物始建孚甲而出皆黑，人得加功，故夏為人正，色尚黑也。」

The Records of the Western Regions says: "The shortest unit of time is called a kṣaṇa. One hundred and twenty kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava; thirty lavas make one muhūrta; fifty [sic, thirty] muhūrtas make one period (shí), and six periods combine to form one day and one night. There are three periods for night and three for day. In worldly practice, a day and night is divided into eight periods: four for day and four for night. From the waxing of the moon to its fullness is called the bright fortnight (śuklapakṣa); from the waning of the moon to its darkness is called the dark fortnight (kṛṣṇapakṣa). These have either fourteen days or fifteen days, because there are long and short months. With the dark fortnight preceding and the bright fortnight following, they combine to make one month. Six months combine to make one course (ayana): when the sun's motion is on the inner track, it moves northward; when the sun's motion is on the outer track, it moves southward. Combining these two courses makes one year. Furthermore, one year is divided into six seasons: from the sixteenth day of the first month to the fifteenth day of the third month, it gradually becomes hot; from the sixteenth day of the third month to the fifteenth day of the fifth month, it is intensely hot; from the sixteenth day of the fifth month to the fifteenth day of the seventh month, it is the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the ninth month, it is the lush season; from the sixteenth day of the ninth month to the fifteenth day of the eleventh month, it gradually becomes cold; from the sixteenth day of the eleventh month to the fifteenth day of the first month, it is intensely cold. In the sacred teaching of the Tathāgata, the year has three seasons: from the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season; from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the rainy season; from the sixteenth day of the ninth month to the fifteenth day of the first month is the cold season. Or it is divided into four seasons: spring, summer, autumn, and winter. The three months of spring are the months of Caitra, Vaiśākha, and Jyaiṣṭha, corresponding here to the period from the fifteenth day of the first month to the fifteenth day of the fourth month. The three months of summer are the months of Āṣāḍha, Śrāvaṇa, and Bhādrapada, corresponding here to the period from the sixteenth day of the fourth month to the fifteenth day of the seventh month. The three months of autumn are the months of Āśvina, Kārttika, and Mārgaśīrṣa, corresponding here to the period from the sixteenth day of the seventh month to the fifteenth day of the tenth month. The three months of winter are the months of Pauṣa, Māgha, and Phālguna, corresponding here to the period from the sixteenth day of the tenth month to the fifteenth day of the first month." Furthermore, regarding how time is designated in the Eastern Land (China), the Erya says: "The Xia called it sui; the Shang called it si; the Zhou called it nian; the Tang and Yu called it zai." The commentary says: "Sui is taken from the Year Star (Jupiter) completing one lodge; si is taken from the sacrifices of the four seasons being fully completed; nian is taken from the yearly harvest of grains ripening; zai is taken from things ending and beginning anew." The Great Commentary to the Book of Documents states: "The Xia took the thirteenth month as the beginning of the year, favored the color black, and took dawn as the first day of the month. The Yin took the twelfth month as the beginning of the year, favored the color white, and took cockcrow as the first day of the month. The Zhou took the eleventh month as the beginning of the year, favored the color red, and took midnight as the first day of the month." The Baihutong states: "The reason there are three systems for the first month is that heaven inherently possesses three lineages, namely the three months of subtle emergence (sanwei). The three subtle emergences mean that the yang qi first begins to act in the Yellow Springs, and the ten thousand things stir subtly but are not yet manifest. In the eleventh month, the yang qi begins to nourish roots and stems; beneath the Yellow Springs all things are red, because red is the qi of flourishing yang. The Zhou took this as the heavenly first month, and favored the color red. In the twelfth month, all things begin to sprout and are white, white being the qi of yin and yang. The Yin took this as the earthly first month, and favored the color white. In the thirteenth month, all things begin to form husks and emerge, and they are all black; human effort can now be applied. Therefore, the Xia took this as the human first month, and favored the color black."