大乘起信論裂網疏 3.26

3.26

能起業者，即第六識相應之思。所起之業通前五識。言差別者，或起惡業、或起善業、或禪定業，即是三界諸有漏業，乃至出世無漏業，菩薩利他業，皆名起業相也。然此業性，即是身表、語表及與無表。且身表者，既非形量，亦非動作、亦非動因，但是假名，非實有體。次語表者，一剎那聲無詮表義，多念相續，似有詮表，便無實體。表業既無實性，無表又豈有實？若能了知業相無相，即為證得如來智慧也。

That which can produce karma is volition associated with the sixth consciousness. The karma produced extends to the first five consciousnesses. Regarding "differentiated": either unwholesome karma is produced, or wholesome karma is produced, or dhyāna-concentration karma is produced; that is, all tainted karmas of the three realms, up to untainted karmas of transcendence and the bodhisattva's karmas of benefiting others, are all called the mark of producing karma. However, this nature of karma is just bodily unmanifest, verbal unmanifest, and non-manifest [karma]. Moreover, bodily manifest [karma] is neither figure and measurement, nor motion, nor the cause of motion; it is merely a provisional designation, not really possessing an essence. Next, verbal manifest [karma], as sound of a single instant, has no meaning of expression; when many thoughts continue, it seems to have expression, but lacks a real essence. Since manifest karma already lacks a real nature, how could non-manifest karma possess reality? If one can fully understand that the mark of karma is devoid of marks, one will then realize the wisdom of the Tathāgata.