From the view that the atoms of four kinds viz. of earth or water or fire or air possess colour, taste, smell, and touch, it would follow that the atoms are non-eternal, gross, and made up of parts and this is the reverse of what the Vaiseshikas actually teach as to their atoms, viz. that they are eternal, subtle, and not made up of parts.
We so far have refuted the Vaiseshikas, who hold the doctrine of atoms constituting the general cause. Now the followers of Buddha also teach that the world originates from atoms, and the Sutras therefore proceed to declare that on their view also the origination, course, and so on, of the world cannot rationally be accounted for. These Bauddhas belong to four different classes.
To a non-perceived thing which is assumed in accordance with what is actually perceived, we may not ascribe any attributes that would be convenient to us; and it is in accordance with actual experience that you Vaiseshikas assume the atoms to possess colour and other qualities. Hence your theory is untenable.