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The above passage may be reformulated as follows: motion and repose are positive, existential qualities or "entitative accidents" having autonomous or separate ontic status, because both are obtainments or occurrences that happen to the body and are sensibly perceived: we can actually see and determine whether a body is in motion or repose and our mind judges intuitively that motion and repose are distinct from one another and from the body itself.
The latter's conception implies that motion can also be conceived as a series of instantaneous reposes (sukunat), a series of wholly completed obtainments, occurrences, or arrivals, but in successively different places and instants, for as soon as something has moved to a place it is no longer said to be moving.
Once this is established, then it will be manifest that motion is tantamount to the obtainment of situations, each of which occurs abruptly and disappears abruptly.