俱舍論疏 18.75

18.75

論「一一妙相百福莊嚴」，相福數也。《正理》云「此中百思名為百福，謂將造一一妙相業時，先起五十思淨治身器，其次方起引一相業。於後復起五十善思，莊嚴引業令得圓滿。五十思者，依十業道一一業道各起五思，且依最初離殺業道有五思者，一離殺思；二勸導思；三讚美思；四隨喜思；五迴向思，謂迴所修向解脫故。乃至正見各五亦然。有餘師言：依十業道各起下等五品善思，前後各然，如熏靜慮。有餘師說。依十業道各起五思，一加行淨、二根本淨、三後起淨、四非尋害、五念攝受。復有師言：一一相業各為緣佛未曾習思，具百現前而為嚴飾。」

The Śāstra states: "Each single exquisite mark is adorned with one hundred merits." This is the count of the merits of the marks. The Nyāyānusāra states: "Here, one hundred volitions are called one hundred merits. That is, when one is about to create the karma for each single exquisite mark, one first generates fifty volitions to purify the bodily vessel, and only then generates the karma that brings forth that one mark. Afterward, one again generates fifty wholesome volitions to adorn the bringing forth of the karma, making it complete. The fifty volitions are: based upon the ten karmapathas, one generates five volitions for each single karmapatha. Taking the first karmapatha of abstaining from killing, it has five volitions: first, the volition to abstain from killing; second, the volition to exhort and guide; third, the volition to praise; fourth, the volition to rejoice; fifth, the volition of dedication, meaning directing what has been cultivated toward liberation. Up through right view, each likewise has five. Other masters say: Based on the ten karmapathas, one generates in each case lower and other grades of wholesome volitions in five grades, before and after alike, like perfuming the dhyānas. Other masters state: Based on the ten karmapathas, one generates five volitions in each case: first, purity of application; second, purity of the fundamental; third, purity of the subsequent; fourth, freedom from malicious investigation; fifth, mindful reception. Still other masters say: For each karma of a mark, as it takes the Buddha as an object, there are volitions never previously practiced, a full hundred of which are present to serve as adornment."