瑜伽師地論略纂 3.66

3.66

「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，見壞劫未，麁色散成微；成劫之初，散微成聚色。或見空劫逈色諸微，遂執為常。此勝論師執細常、麁無常。

Regarding "Conceiving existence as prior, with the aggregation of effects arising; conceiving dispersion as prior, with the destruction of effects" and so forth: this means they conceive that there are real entities, with the aeon of emptiness coming first, and when reaching the aeon of formation, the aggregation of effects arises, because dispersed eternal atoms aggregate to form coarse [matter]; during the aeon of destruction, with the dispersion of coarse aggregated forms coming first, there is the destruction of the four great elements, returning merely to atoms. Abiding during the aeon of emptiness, through mindfulness that recollects past abodes, they see that at the end of the aeon of destruction, coarse matter disperses into atoms; at the beginning of the aeon of formation, dispersed atoms form aggregated matter. Or seeing the spatial atoms during the aeon of emptiness, they thereupon grasp them as eternal. These Vaiśeṣikas grasp the subtle as eternal and the coarse as impermanent.