瑜伽論記 2.270

2.270

次敘極微常所以中，計有為先，有果集起，離散為先，有果壞滅等者，謂彼計執實有體性，空劫時為先，至成劫時，有果集起，散常極微，集成麁故；於壞劫時，麁聚眾色離散為先，有四大壞滅，還唯極微，住在空劫，時彼由宿住隨念，見壞劫末麁色散成微；成劫之初，散微成聚色，或見空劫逈色諸極微，遂執為常，此勝論師等執細常麁無常。

Next, in recounting the reasons for the eternity of atoms, regarding 'positing existence as prior, there is the aggregation of effects; positing dispersal as prior, there is the destruction of effects' and so forth: they posit real intrinsic substances: taking the aeon of emptiness as prior, when it reaches the aeon of formation, effects aggregate, assembling the dispersed eternal atoms to form coarse matter; during the aeon of destruction, coarse aggregations of matter take dispersal as prior, so the four great elements are destroyed, returning to mere atoms that abide in the aeon of emptiness. At that time, through mindfulness of previous abodes, seeing coarse matter disperse into atoms at the end of the aeon of destruction, and dispersed atoms form aggregated matter at the beginning of the aeon of formation, or seeing isolated atoms in the aeon of emptiness, they consequently grasp them as eternal. This refers to the Vaiśeṣikas and others who grasp subtle matter as eternal and coarse matter as impermanent.