瑜伽論記 14.242

14.242

解云：一切有情，從業生眼擬有見用，從業生耳擬有聞用，餘根亦爾，故彼眼等從業全生成其根用，五塵亦爾必從先業全體而生成境界用，最細極微不成根境汝亦同許，云何從業生彼極微無用之物，後待積集方成根境，故小乘宗立細極微徒費思求勞而無用耶？又復此說順吠世師立常極微劫壞不滅後至成劫集細成麁故。次文說由諸色聚最初生時全分而生最後滅時不至極微立中間盡滅猶如水滴，又云：復次諸聚色生時如種種物石磨為末以水和合團雜而生，非如苣勝麥豆等聚，何以故？隨彼生因增上力故，如是而生為有用故。

Explanation: For all sentient beings, eyes arise from karma with the intended function of seeing; ears arise from karma with the intended function of hearing; and the other faculties are likewise. Therefore, those eyes and the rest arise entirely from karma to accomplish their faculty functions; the five dusts are likewise, necessarily arising in their entirety from past karma to accomplish their objective functions. You also agree that the subtlest paramāṇus do not form faculties or objects; why then would karma produce those useless paramāṇus, awaiting subsequent accumulation to form faculties and objects? Thus, is not the Hīnayāna school's positing of minute paramāṇus a futile expenditure of thought, toiling without purpose? Furthermore, this statement accords with the Vaiśeṣikas who posit eternal paramāṇus that do not perish at the destruction of an eon and, arriving at the eon of formation, accumulate the minute to form the coarse. Hence, the subsequent text states that because aggregations of forms, when they first arise, arise in their entirety, and when they finally perish, they do not reduce to paramāṇus, but perish completely in the interval like drops of water. It also states: Furthermore, when aggregations of forms arise, they are like various substances ground into powder on a stone, mixed and combined with water to arise as a lump, not like an aggregation of sesame, barley, beans, and the like. Why is this? Because in accordance with the predominant power of their productive causes, they arise in this way in order to be functional.