俱舍論疏 13.83

13.83

論「又契經說至福業增長」，第三證也。「七福業事」者，善故名福，作故名業，思所託故名事。此有七種有依福業事，謂有所施事為依名為有依。一施羈客、二施路行人、三施有病人、四施侍病人、五施園林、六施常食、七隨時施。此七種福雖起異心作業已息，若行、悟、寐等，恒時增長。除無表色，若起餘心及無心時，依何法說福業增長？「無依亦爾」者，謂無施物以為所依，但逢隨喜思念諸佛心恭敬等，亦如有依福業增長。

On the treatise's statement, "Furthermore, the discourses say ... meritorious karma increases": this is the third proof. As for the "seven grounds of meritorious karma," it is called "merit" because it is good; it is called "karma" because it is done; and it is called "ground" because it is what volition rests upon. There are seven kinds of grounds of meritorious karma with material basis, meaning that having an object given as a basis is called "having a material basis": (1) giving to travellers, (2) giving to wayfarers, (3) giving to the sick, (4) giving to attendants of the sick, (5) giving parks and groves, (6) giving constant food, and (7) giving in due season. Although these seven kinds of merit give rise to different minds when the performance of the action has already ceased, whether walking, awake, or asleep, they constantly increase. Apart from non-informative matter, when other minds arise or when one is mindless, based on what dharma could it be said that meritorious karma increases? As for "the baseless is also like this," it means that there is no given material object serving as a basis, yet when one rejoices in others' deeds, remembers the Buddhas, or has reverence in mind, meritorious karma likewise increases, just as with that which has a material basis.