瑜伽論記 14.293

14.293

基云：第一謂薩婆多極微雖無獨住，然諸聚色中有彼自性，正破一切有部，兼破吠世師迦。第二有生有滅，正是一切有部，其吠世史迦父母極微是常餘是無常，今兼破之。第三正是吠世史迦，以彼計云：劫初父母極微於空劫中散住處處，後成劫時父母和合而生子微名合。第四正是一切有部，以積極微成聚色故。又云正量部義，彼無隣虛有積集故。第五吠世史迦，以父母微和合故生子種種名麁聚色，以微無體，無體故即無生滅，無生滅故無合無散，不可言聚色從微生等，以此理如前五計皆為不如理。

Ji says: The first means that although Sarvāstivāda atoms do not abide independently, their intrinsic nature exists within agglomerated forms; this directly refutes the Sarvāstivāda and incidentally refutes the Vaiśeṣikas. The second holds that they possess arising and ceasing; this is precisely the Sarvāstivāda, while the Vaiśeṣika parent atoms are permanent and the rest are impermanent, which is now refuted along with it. The third is precisely the Vaiśeṣika, because they assert that at the beginning of an eon, the parent atoms abide scattered throughout the empty eon, and later, during the eon of formation, the parents combine and generate child atoms, which is called 'combination'. The fourth is precisely the Sarvāstivāda, because they assemble atoms to form agglomerated form; he also says it is the doctrine of the Saṃmatīyas, who, having no neighboring space, hold accumulation. The fifth is the Vaiśeṣika: because the parent atoms combine, they generate children of various kinds, called coarse agglomerated forms; but because atoms lack real substance, lacking real substance they lack arising and ceasing, and lacking arising and ceasing they have neither combination nor dispersal, and one cannot say that agglomerated forms arise from atoms, etc. By this principle, just like the preceding five tenets, all are unreasonable.