成唯識論述記 2.129

2.129

述曰：此下第三、別破諸部。於中有二：一、破表；二、例破無表。初中有二：先破身；後破語。先中復二：初破外計；次申正義。破外計中有二：第一、總問諸部，言身者積聚義，謂諸根、大造色和合差別為體，積聚多色以成身故；或依止義，為眾多法所依止故。此義雖通，然唯身根別得總名。表謂表示，色處表色，以表依身故名身表，依身之表，依士釋也，此唯假業。若思實身業，動身之業，能動身故，《成業論》中廣釋諸部業體，不能煩引。

The Commentary states: From here down is the third, the specific refutation of the various schools. In it there are two: 1. refuting manifest [form]; 2. analogously refuting unmanifest [form]. In the first there are two: first, refuting bodily [manifestation]; second, refuting vocal [manifestation]. In the first there are again two: first, refuting the opponent's doctrine; second, setting forth the correct doctrine. Within refuting the opponent's doctrine there are two: first, a general interrogation of the various schools. The word 'body' means an aggregation, referring to the collection and variation of the sensory faculties and the forms produced by the primary elements acting as its substance; it is called 'body' because it aggregates many forms; or it means basis, because it is that on which many dharmas rely. Although this meaning applies broadly, only the bodily sense faculty distinctly receives the general designation. 'Manifest' means indicating; bodily manifest form is form subsumed under the locus of form (rūpāyatana); because the indication relies on the body, it is called 'bodily manifestation'—manifestation belonging to the body, a tatpuruṣa compound; this is merely nominal action. If it is intention (cetanā), that is real bodily karma, the action that moves the body, because it is able to move the body. The Karmasiddhiprakaraṇa extensively explains the substance of karma according to the various schools; it cannot be cumbersome to quote them all.