梵網經古迹記 2.107

2.107

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.