翻刻
ハ子モ曾テ容ス所ノ。支那ノ周体モ亦之ヲ云フカ故也。
《割書：周体云春分￣ノ夜￣ヨリ以至￣マテ＿ニ秋分￣ノ夜￣ニ＿一極下常￣ニ有＿ニ｜日光＿一秋分￣ノ夜￣ヨリ以至￣マテ＿ニ春分￣ニ＿一極下常￣ニ無＿ニ日光＿一》然ルヲ仏説ニ於テハ。其
説ナキカ如シ。依テ普門律師ヲ初メトシテ。其末徒屢￣〱是
ヲ云ヘトモ未タ明カニ。其形状ヲ弁明セルモノナキニ非ス
ヤ。此義云何。
弁云。仏説ハ広博ナリ。印度ニハ定テ其説詳カナルヘシ。然レ
トモ是レ出世ノ急務ニアラサルヲ以テ。吾邦ニハ多ク伝ラス。
然リト云ヘトモ。立世論ニ依ルニ。其説明ナリ。文ニ云。時有＿ニ一
人＿一名曰＿ニ長脛＿一。生有＿ニ神境通＿一欲＿レ見＿ニ閻浮樹＿一。徃問＿レ仏。仏教以＿ニ方処＿一。長
脛従＿レ教踰＿ニ於七大山＿一。登＿ニ第七金辺山＿一。転＿レ面向＿レ北聳＿レ身遠＿ー望￣ミ。唯見＿ニ
黒暗＿一。怖畏而友《割書：是半年夜｜ノ時ナルヘシ》又云。仏問汝至￣ヤ。不答曰。不＿レ至。仏問何
所￣ソ＿レ見。答曰唯覩＿ニ黒暗＿一。仏言此￣ノ黒暗処￣ニ。即閻浮樹￣アリ。是人更向＿レ北行。
重度＿ニ七山。及七林。七河。二重林＿一。乃至＿ニ閻浮樹南枝＿一。従＿ニ南枝上＿一。行
至＿ニ北枝＿一。是人俯窺＿ニ下水＿一。与＿ニ常水＿一異￣ニシテ。最澄最清。向＿レ底洞徹￣ス。都無＿ニ障
翳＿一。《割書：是半年昼｜ノ時ナルヘシ》コノ説ヨリ考フレハ。仏説亦此事アル事必セリ。今
是ヲ弁スルニ。三アリ。 第一￣ニ觧＿ニ暦象編￣ノ説＿一。第ニ出＿ニ夜国￣ノ正説＿一。第
三論＿ニ西説￣ノ臆度＿一。初￣ニ觧＿ニ暦象編説＿一トハ。挙世此編ヲ疑議スルモ
ノ多シ。是レ律師ノ肺肝ヲ知ラサルモノ而已。律師此編ヲ著ス
ヤ。西説ノ三道《割書：神儒｜仏》ニ害タルヲ憂テ。研精覃思スルコト幾ー三
十年。終ニ須弥天文ノ正轍ヲ開キ玉ヘリ。而シテ其継業ノモ
現代語訳
（問いの続き）子もかつて認めるところの、支那の『周髀』もまたこれを述べているからである。
（『周髀』に云う：春分の夜より秋分の夜に至るまで、極下には常に日光があり、秋分の夜より春分に至るまで、極下には常に日光がない）
しかるに仏説においては、その説がないかのようである。よって普門律師をはじめとして、その末徒がしばしばこれを述べてはいるが、いまだ明らかにその形状を弁明したものはないのではないか。この義はいかに。
弁じて云う。仏説は広博である。インドには定めてその説が詳しくあるはずである。しかしながら、これは出世の急務ではないことをもって、わが邦には多く伝わっていない。そうはいうものの、『立世論』によれば、その説は明らかである。文に云う：「時に一人あり、名を長脛という。生まれながら神境通を有し、閻浮樹を見んと欲して、往きて仏に問う。仏は方処をもって教え、長脛は教えに従い七大山を踰え、第七金辺山に登り、面を転じて北に向かい、身を聳てて遠く望めば、ただ黒暗を見るのみ。怖畏して（還る）。」（これは半年の夜の時であるべし）
また云う：「仏、汝至れりやと問う。答えて曰く、至らず。仏、何所に見るところぞと問う。答えて曰く、ただ黒暗を覩るのみ。仏言う、この黒暗の処に、すなわち閻浮樹あり。」この人さらに北に向かって行き、重ねて七山・七林・七河・二重林を度り、乃至閻浮樹の南枝に至り、南枝の上より行きて北枝に至る。この人、下の水を俯して窺えば、常水と異にして、最も澄み最も清く、底に向かって洞徹す。障翳まったくなし。（これは半年の昼の時であるべし）
この説より考えれば、仏説にもまたこの事のあることは必定である。今これを弁ずるに、三つあり。第一に『暦象編』の説を解す。第二に夜国の正説を出す。第三に西説の臆度を論ず。
初めに「『暦象編』の説を解す」とは、世挙げてこの編を疑議するものが多い。これは律師の肺肝（真意・心中）を知らないものばかりである。律師がこの編を著すにあたり、西説が三道（神・儒・仏）に害をなすことを憂いて、研精覃思すること幾ほぼ三十年、ついに須弥天文の正しい轍を開かれた。しかしてその業を継ぐもの（が続く）。
英語訳
(Continuation of the question) As even you yourself have acknowledged, the Chinese text "Zhoubi [Suanjing]" also states this. (The Zhoubi states: "From the night of the vernal equinox until the night of the autumnal equinox, there is always sunlight below the pole; from the night of the autumnal equinox until the vernal equinox, there is never sunlight below the pole.") Yet in the Buddha's teachings, it appears as though no such explanation exists. Accordingly, beginning with the Reverend Fumon and followed repeatedly by his disciples, while they have spoken of this matter, has there not been anyone who has clearly explained its form and nature? What is to be said of this meaning?
In response: The Buddha's teachings are vast and wide-ranging. In India, there must certainly be detailed explanations of this matter. However, since this is not an urgent matter for transcendence from this world [i.e., not essential for liberation], it has not been widely transmitted to our country. That said, according to the "Rissei-ron" [Loka-prajñapti], the explanation is clear. The text states: "At a certain time there was a person named Chōkei [Long-Legs]. Endowed from birth with the supernatural power of spiritual journeying, wishing to see the Jambu Tree, he went and asked the Buddha. The Buddha taught him the direction and location. Chōkei followed the teaching, crossed the seven great mountains, ascended the seventh Golden-Rimmed Mountain, turned his face northward, raised his body up and gazed afar — and saw nothing but darkness and obscurity, becoming frightened [and returned]." (This must have been during the time of the half-year night.)
It also states: "The Buddha asked, 'Did you arrive?' He answered, saying, 'I did not.' The Buddha asked, 'What did you see?' He answered, saying, 'I saw only darkness and obscurity.' The Buddha said, 'In this place of darkness, there is the Jambu Tree.'" This person then headed north again, crossing in succession seven mountains, seven forests, seven rivers, and two encircling forests, until reaching the southern branch of the Jambu Tree; proceeding from the southern branch upward to the northern branch. This person, looking down and peering at the water below, found it different from ordinary water — supremely calm and supremely clear, penetrating all the way to the bottom, with absolutely no obstructions or shadows. (This must have been during the time of the half-year day.)
Considering this from the above explanation, it is certain that the Buddha's teachings also contain this matter. In clarifying this now, there are three points: First, to explain the theory in the "Rekishō-hen" [Calendar-Astronomy Compilation]; second, to present the correct doctrine of the "Night Country"; third, to discuss the speculation of Western theories.
Regarding the first — "explaining the theory in the Rekishō-hen" — there are many in the world who doubt and question this compilation. These are simply people who do not understand the true heart and mind [lit. "lungs and liver"] of the Reverend [Fumon]. When the Reverend composed this compilation, deeply concerned that Western theories were causing harm to the Three Ways (Shinto, Confucianism, and Buddhism), he devoted himself to concentrated study and deep reflection for nearly thirty years, and ultimately opened the correct path of Sumeru astronomy. And those who carry on his work (continue...)