瑜伽論記 14.293

14.293

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.