瑜伽師地論略纂 14.52

14.52

論云「問：依止聚色，有運動」等者，以正量部別有行動，薩婆多離聚色外，有業性是動，今此問之，以大乘中即舉足移轉時名動故。此一問答總言。第二問下，別釋上總義，生、不生、滅、不滅四義皆失。若言生而有動，便越剎那相，夫行動者，從此至彼，名為動。由聚色生已方有動，動雖多時，即越剎那剎那滅義。彼宗雖動，色亦不剎那滅，然違緣真及違理生，如燈焰等。若不生有動，如兔角等，便應不動。「若言滅者，應與餘等」者，以動滅故動得者，聚色有滅，應即是動。今例動應與餘聚色等。今立量云：汝所言動應實無動，以有滅故，如餘貪等。又應云：由色故，滅方有動者，燈焰有滅，亦應有滅，故言餘等。「若言不滅，便越行相」者，以諸法行要剎那滅，今既不滅，即越行相。又於異處生起因緣分明可得，云何而言不滅？

The treatise says: "Question: Based on aggregated matter, there is movement..." This is because the Saṃmatīya holds that there is a separate movement, and the Sarvāstivādins hold that apart from aggregated matter there is an active nature that is movement. Now this is questioned here, because in the Mahāyāna, movement is merely designated when a foot is lifted and transferred. This one question and answer speaks in general terms. Below the second question, it explains the general meaning above in detail: the four meanings—arising, non-arising, ceasing, and non-ceasing—are all flawed. If one says that arising involves movement, it transgresses the characteristic of momentariness. Movement means going from here to there. Since movement exists only after aggregated matter has arisen, although movement takes a long time, it transgresses the meaning of moment-by-moment cessation. Although in that school movement exists and matter does not cease moment by moment, it contradicts conditions and truth and contradicts rational arising, like a lamp flame and the like. If non-arising has movement, then, like a rabbit's horn, it ought not to move. As for "If it is said to cease, it should be equal to the rest," if movement is obtained because of movement's cessation, then since aggregated matter has cessation, it should simply be movement. Now, by analogy, movement should be equal to the rest of aggregated matter. Now we formulate an inference: "What you call movement should not actually be movement, because it has cessation, like other things such as greed." Further, one should say: "If it is due to matter that there is movement only upon cessation, then since a lamp flame has cessation, it should also have cessation; hence it says 'equal to the rest.'" As for "If it is said not to cease, it transgresses the characteristic of conditioned processes," it is because the conditioned processes of dharmas must cease moment by moment; now since it does not cease, it transgresses the characteristic of conditioned processes. Furthermore, the causes and conditions for its arising in another place are clearly apprehensible; how can you say it does not cease?