俱舍論疏 18.93

18.93

論「修類中慈至唯受福名」，指修類中慈釋。慈以無瞋善根為體，無嗔善根善故名福，此相應思以無嗔與樂為門轉故亦名為事，非業性故不名為業。慈俱思戒唯名福業者，善故名福、作故名業、相應之思不依戒轉不名為事。言餘俱有法唯受福名者，非作故，非思所託故。慈等准此，皆應思擇。

The treatise says: "From 'Within the category of cultivation, loving-kindness...' up to '...receives only the name of merit'" points to loving-kindness within the category of cultivation to explain it. Loving-kindness takes the wholesome root of non-hatred as its essence; the wholesome root of non-hatred is called "merit" because it is wholesome; because intention associated with this operates taking the granting of joy through non-hatred as its doorway, it is also called a "basis"; not having the nature of karma, it is not called "karma." When intention and morality co-existent with loving-kindness are called solely "meritorious action," it is because they are called "merit" due to being wholesome and "karma" due to acting, while associated intention does not operate by relying on morality, so it is not called a "basis." As for saying that the remaining co-existent dharmas receive only the name of "merit," it is because they do not act and are not what intention relies upon. Loving-kindness and the rest should all be deliberated in accordance with this.