瑜伽論記 14.17

14.17

何以故乃至不應道理者，此破正量部等，應先成有剎那已，方可破無行動。應先立量云：諸色塵等應剎那滅，色蘊攝故，如燈焰鈴聲。燈焰鈴聲他共許故。方立量云：無有此所之色往至餘處，剎那滅故，如燈焰等。此剎那滅因方是極成。

Regarding the passage from "Why is that?..." up to "is not reasonable": this refutes the Saṃmatīya and others. One should first establish that momentariness exists; only then can one refute the absence of movement. One should first set up a syllogism: All material sensory data and the like must perish momentarily, because they are subsumed under the form aggregate, just like the flame of a lamp or the sound of a bell. The flame of a lamp and the sound of a bell are mutually accepted by others. Only then does one set up the syllogism: There is no form reaching this place that travels to another place, because it perishes momentarily, like the flame of a lamp, etc. This reason of "momentary perishing" is then fully established.