梵網經菩薩戒本疏 5.37

5.37

八、釋文者，有二：先舉緣制行，二、「而菩薩」下故違結犯。亦是先令作持，後顯止犯。前中亦二：初、總舉令行，二、「若父母」下別辨戒行。前中亦二：初、總顯同佛，二、挍量顯勝。八福田者，有人云：一、造曠路美井，二、水路橋梁，三、平治嶮路，四、孝事父母，五、供養沙門，六、供養病人，七、救濟危厄，八、設無遮大會。未見出何聖教。有云：供養三寶為三，四、父母，五、師僧，六、貧窮，七、病人，八、畜生。亦未見教。《賢愚經》云：施五人得福無量：一、知法人，二、遠行來人，三、遠去人，四、飢餓人，五、病人。足以三寶亦為八種。既言如佛無異，復言八中第一，明知非是後二種八，此應是初八之內方為第一也。二、別顯中「父母」等，別舉親位顯其重相，理實通一切眾生也。言「諸根不具」等，顯其病相。如病既爾，苦惱亦然，皆令差脫，乃至身命亦不悋惜。如月上女割乳房以濟產婦，如毘舍母割肱肉以供病比丘等，皆務令得濟，不顧己命，是菩薩也。二、「而菩薩」下，故違結犯中，惡心害悲，故云「嗔恨」。「不至僧房」者，約師僧弟子病處。「城邑」者，約父母等病處。「曠野」等者，通一切病苦處。「見病不救」者，正顯違行。「犯輕垢」者，結示罪名之。

Eighth, regarding the explanation of the text, there are two parts: first, adducing the circumstance to prescribe the practice; second, from "yet a bodhisattva" onward, adjudicating the offense for intentional violation. This also means first enjoining positive observance and later revealing prohibitive violation. Within the former there are also two parts: first, universally enjoining the practice; second, from "if parents" onward, specifically distinguishing the preceptual practice. Within the former there are also two parts: first, universally showing equality with the Buddha; second, comparing and evaluating to show superiority. Regarding the "eight fields of merit," someone said: 1. constructing good wells on open roads; 2. waterways and bridges; 3. leveling dangerous roads; 4. filially serving parents; 5. making offerings to śramaṇas; 6. making offerings to the sick; 7. rescuing those in danger and distress; 8. establishing an unrestricted great assembly. It has not been seen from which sacred teaching this comes. Someone said: making offerings to the Three Jewels counts as three; 4. parents; 5. teachers and monks; 6. the poor; 7. the sick; 8. animals. Nor has the scriptural source been seen. The Sūtra of the Wise and the Foolish says: giving to five persons attains immeasurable merit: 1. a person who knows the Dharma; 2. a person arriving from traveling far; 3. a person departing far; 4. a starving person; 5. a sick person. Supplementing this with the Three Jewels also makes eight kinds. Since it says "no different from the Buddha" and also says "the foremost among the eight," it is clearly known that it is not the latter two kinds of eight; it must be that among the first eight it is the foremost. Second, within the specific explanation: "parents" and the like specifically adduces intimate statuses to show its grave aspect; in principle, it actually extends to all sentient beings. Saying "defective faculties" and so forth shows the characteristics of the illness. As it is with illness, so it is with suffering and distress: one causes them all to recover and be freed, even not begrudging one's physical body and life. Like the Maiden Candrottarā cutting off her breasts to succour a woman in childbirth, and like Mother Viśākhā cutting the flesh of her arm to provide for a sick bhikṣu, and so forth, in all cases they strive to bring about relief without regard for their own lives—such is a bodhisattva. Second, from "yet a bodhisattva" onward, within adjudicating the offense for intentional violation: an evil mind harms compassion; hence it says "resentment and hatred." "Does not go to a saṃghārāma" refers to the place of illness of teachers, monks, and disciples. "Cities and towns" refers to the place of illness of parents and the like. "Open wild" and so forth universally encompasses all places of sickness and suffering. "Seeing sickness and not saving" directly reveals the contrary action. "Commits a light defilement" adjudicates and indicates the name of the offense.