Sarvadarshanasangraha 10.35

10.35

atha dvyaṇukanāśam ārabhya katibhiḥ kṣaṇaiḥ punar anyad dvyaṇukam utpadya rūpādimad bhavatīti jijñāsāyām utpattiprakāraḥ kathyate — nodanādikrameṇa dvyaṇukanāśaḥ/ naṣṭe dvyaṇuke paramāṇāv agnisaṃyogāc chyāmādīnāṃ nivṛttiḥ/ nivṛtteṣu śyāmādiṣu punar anyasmād agnisaṃyogād raktādīnām utpattiḥ/ utpanneṣu raktādiṣv adṛṣṭavadātmasaṃyogāt paramāṇau dravyārambhaṇāya kriyā/ tayā pūrvadeśād vibhāgaḥ/ vibhāgena pūrvadeśasaṃyoganivṛttiḥ/ tasmin nivṛtte paramāṇvantareṇa saṃyogotpattiḥ/ saṃyuktābhyāṃ paramāṇubhyāṃ dvyaṇukārambhaḥ/ ārabdhe dvyaṇuke kāraṇaguṇādibhyaḥ kāryaguṇādīnāṃ rūpādīnām utpattir iti yathākramaṃ nava kṣaṇāḥ/ daśakṣaṇādiprakārāntaraṃ vistarabhayān neha pratanyate/ itthaṃ pīlupākaprakriyā/ piṭharapākaprakriyā naiyāyikadhīsaṃmatā/

Next we will inquire in how many moments, commencing with the destruction of the compound of two atoms (the dvyaṇuka), another compound of two atoms is produced, having colour, &c. In the course of this investigation the mode of production will be explained. First, the compound of two atoms is gradually destroyed by the series of steps commencing with the contact of fire;[30] secondly, from the conjunction of fire arises the destruction of the qualities black, &c., in the single atom; thirdly, from another conjunction of fire arises the production of red, &c., in the atom; fourthly, from conjunction with a soul possessing merit arises an action[31] in the atom for the production of a substance; fifthly, by that action is produced a separation of that atom from its former place; sixthly, there is produced thereby the destruction of its conjunction with that former place; seventhly, is produced the conjunction with another atom; eighthly, from these two atoms arises the compound of two atoms; ninthly, from the qualities, &c., of the causes (i.e., the atoms) are produced colour, &c., the qualities of the effect (i.e., the dvyaṇuka). Such is the order of the series of nine moments. The other two series,[32] that of the ten and that of the eleven moments, are omitted for fear of prolixity. Such is the mode of production, if we hold (with the Vaiśeṣikas) that the baking process takes place in the atoms of the jar.[33] The Naiyāyikas, however, maintain that the baking process takes place in the jar.