梵網經古迹記 2.107

2.107

述曰：菩薩大悲，拔苦為義。病而無救，難莫過斯焉。是以不救，制之為罪。以其看病，即施命故。言「供養如佛無異」者，佛為可敬之極，病是可愍之至。敬悲雖異，邊際義同，故無異也。「八福田」者，有人言：一、造曠野美井，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、救濟厄難，八、設無遮會。（法藏師云：未見聖教。）今解：一、佛，二、聖人，三、和上，四、闍梨，五、眾僧，六、父，七、母，八、病人。以何知然？即下文云「八福田，諸佛、聖人、一一師僧、父母、病人」故。言「犯輕垢罪」者，《瑜伽論》云：若嫌恚心，是染違犯。若由懈怠，非染違犯。無違犯者：若自有病，若無氣力，若傳請他，若知病者有依有怙，若知病者自能供事，若了知彼長病所觸堪自支持，若修勝善令無間缺，若自知鈍難修定慧，若先許餘為作供事。如於病者於有苦等為作助伴，欲除其苦，當知亦爾。

The Commentary states: The great compassion of a bodhisattva has the eradication of suffering as its purpose. For one who is sick to be without rescue—no calamity surpasses this. Therefore, failing to rescue [them] is prohibited as an offense, because caring for the sick is itself the giving of life. Regarding 'making offerings without difference from the Buddha': the Buddha is the utmost of what is venerable, while the sick are the utmost of what is pitiable. Though veneration and compassion differ, their ultimate significance is the same; thus there is no difference. As for the 'eight fields of merit', some say: first, digging good wells in the wilderness; second, building bridges over waterways; third, leveling perilous roads; fourth, serving parents with filial devotion; fifth, making offerings to śramaṇas; sixth, making offerings to the sick; seventh, rescuing those in adversity; eighth, establishing assemblies without restriction. (Master Fazang says: 'I have not seen this in the sacred teachings.') We now explain them as: first, the Buddha; second, sages; third, the upādhyāya; fourth, the ācārya; fifth, the Saṃgha; sixth, the father; seventh, the mother; eighth, the sick. How is this known to be so? Because the text below says: 'the eight fields of merit: the Buddhas, sages, each master and monk, parents, and the sick.' Regarding 'commits a duṣkṛta offense': the Yogācārabhūmi says: If it is done with a mind of resentment and hatred, it is a defiled violation. If it is due to indolence, it is an undefiled violation. As for non-violations: if one is oneself sick; if one lacks physical strength; if one has delegated and requested another [to do it]; if one knows the sick person has someone to rely on and protect them; if one knows the sick person is personally able to tend to their needs; if one fully knows that although afflicted by a chronic illness they can sustain themselves; if one is cultivating superior wholesome [deeds] so that there is no interruption; if one knows oneself to be dull-witted such that cultivating concentration and wisdom is difficult; or if one has previously promised others to perform services for them. Just as toward the sick, so too toward those in suffering and the like, when acting as their companion wishing to eliminate their suffering, it should be known that the same applies.