成唯識論述記 2.140

2.140

述曰：別有一物不是動等，心所引生，能動手等說名身業。心等引生，簡脣、口等，非心引故。此破日出論者，即經部本師。佛去世後一百年中，北天竺怛叉翅羅國有鳩摩邏多，此言童首，造九百論。時五天竺有五大論師，喻如日出明導世間，名日出者，以似於日，亦名譬喻師，或為此師造《喻鬘論》集諸奇事，名譬喻師，經部之種族。經部以此所說為宗，當時猶未有經部，經部四百年中方出世故，如《成業論》，彼云：有色非顯、非形，心所引生，能動手等，是身業性，然不是動。理亦不然，總敘計非。

The Commentary states: [They posit that] there is a distinct entity which is not movement and so on, produced by the mind, able to move the hands and so forth, which is called bodily karma. 'Produced by the mind and so on' excludes lips, mouth, etc., because they are not induced by mind. This refutes the Dārṣṭāntikas, who are the foundational masters of the Sautrāntika. One hundred years after the Buddha's parinirvāṇa, in the country of Takṣaśilā in northern India, there was Kumāralāta—translated as 'Youth-Head'—who composed nine hundred treatises. At that time, in the five regions of India there were five great treatise-masters, compared to the rising sun illuminating and guiding the world, named 'Rising Sun Masters' (Sūryodaya), because they resembled the sun; they were also called the Dārṣṭāntika masters, or because this master composed the Dṛṣṭāntamālā-śāstra collecting various wondrous incidents, they were called Dārṣṭāntikas, the lineage of the Sautrāntika. The Sautrāntika took what he taught as their doctrine; at that time the Sautrāntika had not yet emerged, for the Sautrāntika emerged only in the four-hundreds [after the Buddha], as stated in the Karmasiddhiprakaraṇa. They say: There is a form that is neither visible color nor shape, induced by mind, able to move the hands and so forth, which is the nature of bodily karma, but it is not movement. This is also not correct; this summarizes the doctrine as erroneous.