俱舍論疏 13.19

13.19

論「有餘部說至有剎那故」，破正量部執行動名身表。「以身動時由業動故」者，是正量部計也。身無剎那，由於思業動此身時，即此動身名為身表。為破此故，說非行動，對行動宗立無行動宗也。以一切法皆有剎那故，立因。有剎那法皆無行動，如燈焰鈴聲也。

Treatise: "Another school says […] because of being momentary." This refutes the Sammitīya school's attachment to motion being bodily informatory [karma]. "Because when the body moves, it moves due to karma": this is the Sammitīya position. The body is non-momentary; when it moves this body due to volitional karma, this moving body is called bodily informatory [karma]. In order to refute this, it is said that it is not motion; against the school of motion, the school of non-motion is established. The reason is established: because all conditioned dharmas are momentary. Dharmas that are momentary are all devoid of motion, like the flame of a lamp or the sound of a bell.