梵網經菩薩戒本疏 5.37

5.37

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.