唯識二十論述記 2.55

2.55

述曰：薩婆多師既見前破，設遮彼義，遂作是言：非諸極微有相合義，此立宗也。然此本師亦不相糅同一處所，定無是事。今於此中，且但遮合。世友說：極微相觸，即應住至後念。大德說：極微實不相觸，但由無間，假立觸名。若異此者，微有間隙，中間既空，誰障其行？許為有對，合之與觸，名異義同。迦濕彌羅北印度境，《毘婆沙論》在此國造，因以為名，顯此論因，如餘處說。毘婆沙者，婆沙說也。「毘」有三義：一、勝義，此論決定勝餘論故；二、異義，於一部中諸師異說故；三、廣義，於一一義中，諸師廣說故。

The Commentary says: Having seen the preceding refutation, the Sarvāstivādin masters hypothetically ward off that meaning and thereupon say: 'Paramāṇus do not have the property of conjunction.' This establishes their pratijñā. Furthermore, according to these original teachers, [paramāṇus] also do not mix into one identical location; there is definitively no such thing. Here, for now, we merely negate conjunction. Vasumitra said: 'If paramāṇus touched, they would persist into the subsequent moment.' The Bhadanta said: 'Paramāṇus do not truly touch; but because there is no interval between them, the designation "contact" is metaphorically established. If it were otherwise and paramāṇus had intervals, since the intermediate space would be empty, what would obstruct their movement?' They accept that they possess resistance; 'conjunction' and 'contact' are different names with the same meaning. Kāśmīra is in northern India; the *Vibhāṣā-śāstra* was composed in this country, and took its name from it; the reasons for this treatise are explained elsewhere. 'Vaibhāṣika' means one who propounds the *Vibhāṣā*. *Vi* has three meanings: first, 'superior' (viśeṣa), because this treatise definitively excels other treatises; second, 'divergent' (vibhinnā), because within one school various masters have divergent explanations; third, 'extensive' (vipula), because regarding each meaning, various masters explain extensively.