俱舍論記 13.22

13.22

「有餘師說至說非行動」者，釋第二句。有餘正量部說：別有動色從此至彼，名身表業。以聚色身動轉之時，由此業色能動彼故。正量部計：有為法中心、心所法，及聲、光等剎那滅故，必無行動。不相應行，身表業色、身、山、薪等非剎那滅，多時久住，隨其所應初時有生、後時有滅、中有住異，不經生、滅，可容從此轉至餘方有行動義。為破此執，是故頌中說非行動。

[On the passage] "Other masters say […] it is said not to be motion": This explains the second line. Other masters, the Saṃmatīyas, say: There is a distinct form of motion that goes from here to there, which is called bodily vijñapti-karma. For when the aggregate physical body moves, it is because this karma-form is capable of moving it. The Saṃmatīya school posits: Among conditioned phenomena, mind, mental factors, sound, light, and so forth perish moment by moment, and therefore definitely have no motion. Conditioned factors unassociated with mind (cittaviprayukta-saṃskāra), bodily vijñapti-karma form, the body, mountains, firewood, and so forth do not perish moment by moment, but endure for a long time; as appropriate, in their initial period they arise, in their final period they perish, and in between there is persistence and alteration; not undergoing [instantaneous] arising and perishing, it is admissible that they move from here to another place, so that there is the meaning of motion. To refute this attachment, the verse says "it is not motion".