仁王經疏 1.278

1.278

釋曰：第四世尊釋通。以九十小剎那成一大念，一大念中一小剎那復有九百生滅，是故前言生時即有滅也。或復多剎那為一念，是故念時假有非實，以非實故，即有即空亦不相違。又大念時分為三分，一分有三十，三分即成九十。一大念中九十剎那，一剎那中經九百生滅。若生滅合論即有九百生滅，別論即有一千八百（一云九十剎那，經八萬一千生滅方成一念。勘《莊嚴論》及《大婆沙》）。

Exposition: Fourth, the World-Honoured One's resolving explanation. Because ninety minor kṣaṇas constitute one major thought-moment, and within one major thought-moment each single minor kṣaṇa further contains nine hundred arisings and cessations, therefore it was said earlier that at the time of arising there is precisely cessation. Or again, many kṣaṇas make up one thought-moment; therefore, at the time of a thought-moment, it is nominally existent and not real. Because it is not real, being both existent and empty is also not contradictory. Furthermore, the time of a major thought-moment is divided into three parts; one part has thirty, and the three parts make ninety. In one major thought-moment there are ninety kṣaṇas; in one kṣaṇa it undergoes nine hundred arisings and cessations. If arising and cessation are considered together, there are nine hundred arisings and cessations; if considered separately, there are one thousand eight hundred (one theory says that through ninety kṣaṇas, it undergoes eighty-one thousand arisings and cessations before constituting one thought-moment; verify this in the Mahāyānasūtrālaṃkāra and the Mahāvibhāṣā).