俱舍論記 13.15

13.15

「毘婆沙師至由上三因」者，答。由所依身故立身業，色形聚積總名為身，此業依身故名身業。由自性故立語業，業性即語故名語業。由等起故立意業，意謂意識，業即謂思。言等起者，謂能等起在意非思；或所等起在思非意；或通能、所在意及思；或意等所起，等即在意，起即在思，由意等起故名意業。故《正理》三十三云「謂業依身，故名身業。業性即語，故名語業。此業依意，復與意俱等起身語，故名意業。」

"The Vibhāṣā masters... due to the above three causes" is the reply. Bodily karma is established by reason of the supporting body: the accumulation of physical forms is collectively called the body, and because this karma relies on the body, it is called bodily karma. Vocal karma is established by reason of intrinsic nature: the nature of the karma is speech itself, so it is called vocal karma. Mental karma is established by reason of origination: 'mind' refers to mental consciousness, and 'karma' refers to volition. 'Origination' (samutthāna) means: that which originates resides in the mind, not in volition; or that which is originated resides in volition, not in the mind; or it encompasses both that which originates and that which is originated in both mind and volition; or it is originated by mind, etc.—'by' residing in the mind, and 'originated' residing in volition; because it is originated by the mind, it is called mental karma. Therefore, Nyāyānusāra 33 states: "Because karma relies on the body, it is called bodily karma. The nature of the karma is speech itself, so it is called vocal karma. This karma relies on the mind, and together with the mind originates bodily and vocal [actions], so it is called mental karma."