俱舍論記 13.48

13.48

「由事火合至理得成立」者，論主答。由客事火合，主火界力增。由主火界增，能令水聚漸微不續，是名火合。於中所作，火但能令前水無力不引後水，又違後水令不得生。非滅前水，故無有客因令諸行滅。有為諸法念念不停自體謝滅，是壞性故、自然滅故，纔生即滅，剎那義成。有剎那故，定無行動，異方無間假名行動。妄謂行動，增上慢也。論主破訖復許傳言。既由斯理，正量部執行動定無。說一切有宗身表是形，理得成立。且敘權許，隣次還破。

[On the text,] "Through contact with the contingent fire … the principle is established": The author of the treatise answers. Through contact with the contingent external fire, the power of the internal fire-element increases. Because the internal fire-element increases, it can cause the aggregation of water to become progressively subtler without continuing; this is what is called the function performed by contact with fire. Fire only renders the preceding water powerless so that it does not induce subsequent water, and furthermore counteracts subsequent water so that it cannot arise; it does not destroy the preceding water. Therefore, there is no extraneous cause that destroys conditioned forces. All conditioned phenomena perish of their own nature from moment to moment without stopping; because their nature is destructible, because they perish naturally, they are destroyed as soon as they arise, and the meaning of momentariness is established. Because there is momentariness, there is definitely no motion; the uninterrupted [arising in] a different location is nominally designated as "motion." To falsely think there is motion is an overweening pride. Having completed his refutation, the author of the treatise tentatively concedes their transmission: since, by this principle, the motion maintained by the Sammatīya definitely does not exist, the Sarvāstivāda thesis that bodily informative matter is shape is established in principle. For the moment he recounts this provisional concession, but will immediately refute it in the next section.