成唯識論述記 1.590

1.590

述曰：於中有二：初敘計；後破之。此初也，即是順世外道所計。此唯執有實常四大生一切有情，一切有情稟此而有，更無餘物。後死滅時，還歸四大。其勝論所計父母極微，此亦兼破。然此勝論更許有餘物，順世不然，執實、執常、執能生麁色，此是因也。又勝論師及此順世執所生之色不越因量，量只與所依父母本許大，如第三子微。如一父母許大，乃至大地與所依一本父母許大，本極微是常，子等無常，亦是實有。色是德句，極微非色。今言色者，以自宗義說彼法體。然只地、水、火、風四有極微，餘無極微，謂色、聲等。

The Commentary states: Herein there are two [parts]: first, stating the doctrine; second, refuting it. This is the first, which is the doctrine grasped by the Lokāyata non-Buddhists. They grasp only that there are real, eternal four great elements that produce all sentient beings; all sentient beings are endowed with existence from these, and there is no other entity. Later, when they die and perish, they return to the four great elements. The parental atoms (paramāṇu) grasped by the Vaiśeṣikas are also concurrently refuted here. However, those Vaiśeṣikas further admit the existence of other entities, whereas the Lokāyatas do not: they grasp [them] as real, as eternal, and as able to produce coarse matter; these are the causes. Furthermore, the Vaiśeṣika masters and these Lokāyatas grasp that the produced matter does not exceed the measure of the cause; its measure is only as large as the original parental bases on which it depends, like a tertiary child atom. Just as one pair of parents is of a certain size, down to the great earth being of the same size as the single original parent upon which it depends: the original atoms are eternal, while the children and so forth are non-eternal, yet they are also real existents. Matter (*rūpa*) belongs to the category of quality (*guṇa*), and atoms are not matter. Now, speaking of 'matter' expresses their entity in terms of our own doctrine. However, only the four—earth, water, fire, and wind—have atoms; the rest, namely visible form, sound, and so forth, do not have atoms.