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Iriyāpathapabbavaṇṇanā

There, who goes? is a doer-question of the action of going, without first separating efficient cause and action (tattha ko gacchatiti sadhanam kriyañca avinibbhutam katva gamana kriya kattu puccha]. That is for indicating just the bare phenomenon of going, through the condition of denying the-doer-state-endowed-with-a-soul [sa kattubhava visittha atta patikkhepatta dhamma mattasseva gamana dassanato].
On what account is it? This is a question for the real reason of the action of going from which the idea of a goer is rejected. [kim karanati pana patikkhitta kattukaya gamana kriyaya aviparita karana puccha]. Going is here shown to be one of the particular modes of bare phenomenal movement due to appropriate cause-and-condition, without attributing it to a fallacious reason such as the one formulated thus: The soul comes into contact with the mind, the mind with the sense-organs and the sense-organs with the object (thus there is perception). [idañhi gamanam nama atta manasa samyujjati mano indriyehi indriyani atthehiti evamadi miccha karana vinimutta anurupa paccaya hetuko dhammanam pavatti akara viseso[20]].
No living being or person, because of the proving of the going of only a bare phenomenon and because of the absence of anyone besides that phenomenon.
Now to show proof of the going of a bare phenomenon the words beginning with on account of the diffusion of the process of oscillation born of mental activity were spoken by the commentator.
There mental activity and the diffusion and agitation in the process of oscillation which is mental activity = diffusion of the process of mental activity.
The commentator, by mentioning mental activity, eschews the diffusion of the process of oscillation connected with inanimate things, and by the mention of the diffusion of the process of oscillation eschews the class of mental activity producing volitional verbal-expression. By the terms mental activity and the process of oscillation, the commentator makes clear bodily expression.
Produces the process of oscillation: Brings about the group of materiality with the quality of oscillation in excess.
The process of oscillation produces expression: This was said concerning the process of oscillation arisen from the thought of going. This process is a condition to the supporting with energy, the bearing up, and the movement of the conascent body of materiality. Expression is that change which takes place together with the intention.
Oscillation is mentioned by way of a predominant condition [adhika bhava] and not by way of production through oscillation alone. Otherwise the state of derived materiality pertaining to expression would not be a fact [aññatha viññattiya upadaya rupa bhavo durupapado siya].

пали	"Sayāmī"ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalasarīrassa tiriyato pasāraṇaṃ sayananti vuccatīti.
khantibalo	Если возникает мысль "я лягу", эта мысль порождает элемент вибрации. Эта вибрация порождает конкретное телесное выражение. Распрямление или распределение всего тела по горизонтальной поверхности или на чём-то путём распространения элемента вибрации называется лежанием (переходом в лежачее положение).
Soma thera	If there arises the thought, "I shall lie down," that thought produces the process of oscillation. The process of oscillation produces bodily expression. The straightening or the spreading of the whole body horizontally or across, owing to the diffusion of the process of oscillation, is called lying down.{17}