[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 18.81 # 俱舍論頌疏論本 18.81 俱舍論頌疏論本 18.81 - **Language:** Classical Chinese ### [18.81](https://indike.org/pramana/in.bauddha.taisho.1823.18.81) 各隨其所應，受福業事名者，謂施等三皆名為福，於中或有是福業事，或是業不是事，或是事不是業，名各隨所應也。且初施類中有身、語二業，名福業事。善故名福，作故名業，思所託故名事，事者所依義也。彼身、語上能等起思，唯名福業，善故名福，作故名業。思不自託，故不名事。思俱有法唯受福名，體非造作，故不名業。思不正託，故不名事。思正託者，謂身、語也。戒類既唯身、語業性，故皆具受福業事名，准前應釋。修類中，慈唯名福事，善故名福。慈相應思，託慈為門而造作故，故慈名事，謂業之事故也。慈俱時思及俱時戒唯名福業，善故名福，作故名業；除思、戒外，餘俱有法唯受福名。 > "Each according to what is appropriate / Receives the name 'basis of meritorious action'": this means that all three—giving and so forth—are called "merit" (puṇya), and among them some are bases of meritorious action, some are action (karman) but not a basis (vastu), and some are a basis but not action; hence it says "each according to what is appropriate." First, within the category of giving, physical and verbal actions are called "bases of meritorious action." They are called "merit" because they are wholesome; they are called "action" because they are performed; they are called "bases" because volition (cetanā) relies upon them, "basis" having the meaning of a support (āśraya). The volition that is the equivalent cause of those bodily and verbal \[actions\] is called only "meritorious action": it is called "merit" because it is wholesome, and "action" because it is performed; since volition does not rely upon itself, it is not called a "basis." The factors co-existent with volition receive only the name "merit": their intrinsic nature is not formative activity, so they are not called "action"; volition does not directly rely upon them, so they are not called "bases." That upon which volition directly relies is body and speech. As the category of discipline (śīla) is solely of the nature of physical and verbal action, it completely receives the name "basis of meritorious action," which should be explained in accordance with the preceding. In the category of cultivation (bhāvanā), benevolence (maitrī) alone is called a "meritorious basis": it is called "merit" because it is wholesome; since the volition associated with benevolence takes benevolence as its avenue to engage in formative activity, benevolence is called a "basis"—meaning the basis of action. The volition concurrent with benevolence and the discipline concurrent with it are called only "meritorious action": they are called "merit" because they are wholesome, and "action" because they are performed; apart from volition and discipline, the remaining co-existent factors receive only the name "merit." > — English (machine translation) (machine translation) - [Previous: 18.80](https://indike.org/pramana/in.bauddha.taisho.1823.18.80) - [Next: 18.82](https://indike.org/pramana/in.bauddha.taisho.1823.18.82) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1823.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.18.81) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.18.90) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.18.81](https://indike.org/pramana/in.bauddha.taisho.1823.18.81) · Pramāṇa