俱舍論記 30.82

30.82

「謂於剎那至亦作是說」者，論主答。謂於剎那生滅諸行，是緣成假；不異相續，是相續假。於二假上立天授名，愚夫於中執為一實我體。此之假我為自相續身異方生因。後念異處生名行，前念因即名行者，依此理說天授能行。如執燈焰行，及傳聲喚人，從此至彼異處相續，世依此說焰、聲能行。如是天授前念身能為彼念識因故，世間亦謂天授能了。然諸聖者為順世間言說理故，亦作是說天授能了。

Regarding "It refers to, in momentary... is spoken of in this way": the author of the treatise answers. That is to say: conditioned forces (saṃskāras) that arise and perish from moment to moment are a conceptual designation based on causal conditions; their non-different continuum is a conceptual designation based on continuity. The name 'Devadatta' is established upon these two conceptual designations, and fools grasp onto this as a single, real, substantial self. This conceptual self is the cause for its own bodily continuum arising in a different place. The arising of a later moment in a different place is called 'walking', and the cause in the prior moment is called 'the walker'. It is based on this principle that Devadatta is said to be able to walk. It is like taking a lamp's flame to move, or conveying a voice to call a person—continuing from here to there in different places—and the world, relying on this, says that the flame or the sound can move. In this manner, because the body in the prior moment of Devadatta can serve as the cause for the consciousness in that [subsequent] moment, the world also says that Devadatta can cognize. However, the noble ones, in order to conform to worldly linguistic conventions, also say that Devadatta can cognize.