俱舍論疏 18.90

18.90

「論曰至非業非事」，略釋頌意。舉十業道類釋福業事也。十業道中十皆是道，思所託故。前七是業亦道，是業性故，思所託故。後三唯道，思所託故，非業性故。此中大同小異，善故名福，通身、語業思及相應法。思所託名事，即唯身、語。造作名業，謂身、語及思。准此道理，身、語通三。思唯業、福。思相應法唯得名福。修類中慈唯名福事，無嗔善根相應思所託故，名之為事。體是善故，名之為福。非思及身、語性，不名為業。

"The treatise says: From '...up to...' neither karma nor a basis" summarily explains the meaning of the verse. It adduces the ten karmapathas by analogy to explain the bases of meritorious actions. Among the ten karmapathas, all ten are paths because they are what intention relies upon. The first seven are both karma and paths, because their nature is karma and they are what intention relies upon. The last three are only paths, because they are what intention relies upon, not having the nature of karma. Here there is great similarity with minor differences: being wholesome, they are called "merit," encompassing bodily and vocal karma, intention, and associated dharmas. What intention relies upon is called "basis," which is solely bodily and vocal. Performing actions is called "karma," referring to bodily, vocal, and intention. According to this reasoning, bodily and vocal encompass all three. Intention is only karma and merit. Dharmas associated with intention can only be called "merit." Within the cultivation type, loving-kindness (maitrī) is called only a basis of merit: because it is what intention associated with the wholesome root of non-hatred relies upon, it is called a "basis"; because its essence is wholesome, it is called "merit"; not being of the nature of intention, body, or speech, it is not called "karma."