唯識二十論述記 2.16

2.16

The Commentary says: This shows the teacher of this view, which is the Vaiśeṣika, translated here as 'victorious doctrine' (shenglun), and the masters who compose this treatise are called Vaiśeṣikas. The explanation of this designation and the account of its origins are explained elsewhere. The original doctrine of this school posited six categories of meaning (padārtha), while later derivative views established ten categories, as in the Cheng weishi lun. Now, the six categories are: 1. substance (dravya); 2. quality (guṇa); 3. action (karman); 4. existence (sāmānya/bhāva); 5. particularity (viśeṣa); 6. inherence (samavāya). Within substance there are nine: earth, water, fire, wind, ether, time, space, self, and mind. Earth, water, fire, and wind are of the nature of paramāṇus; when an eon dissolves, these do not perish but are dispersed in various places; their substances are without arising or ceasing and are said to be permanent, possessing many phenomena whose substances are not single. Later, during the eon of formation, paramāṇus join pairwise to produce a single dyad atom; the measure of the dyad atom is equal to that of the parent [atoms], its substance is solely single, and because it is produced from another, its nature is impermanent. In this way, the dispersed paramāṇus all join pairwise to produce single dyad atoms; the dyad atom together with the original ones make three atoms. In this way, they again join with three other atoms to produce a single product atom; the seventh product atom equals the measure of the six original atoms. In this way, the seven atoms again join with others to produce a single product atom; the fifteenth product atom has a measure equal to the fourteen original producing parent atoms. Proceeding in this manner, they successively form the trichiliocosm. Since this trichiliocosm is produced from the two factors of the parents, its measure collectively equals the measure of the parents, and therefore the trichiliocosm serves as the object of consciousness and so forth, its substance being solely a single entity. Form is a quality of fire, and so on up to touch, which is a quality of wind. When the eye sees form, it does not apprehend the wind element, but apprehends earth, water, and fire, because in form there is no mark of wind. When ear, nose, and tongue apprehend sound, odor, and taste, their apprehending of the three is likewise. Only when the body apprehends touch does it apprehend the four great elements, because in touch there is the wind element. The mental faculty takes all as object. Therefore, composite form serves as the object of eye-consciousness and so forth, its substance being solely one thing. The gross product atom is called the 'composite' (avayavin) because it possesses subtle parts; its original subtle atoms are merely called 'parts' (avayava) because they do not possess anything else. A detailed account of this view is as given in the Cheng weishi lun.