---
title: "梵網經菩薩戒本疏 · 9 不瞻病苦戒"
description: "法藏大师所撰《梵網經菩薩戒本疏》是唐代华严宗重要律学注疏。此疏依托《梵网经》十重四十八轻戒体系，系统阐释大乘菩萨戒的持守精神与实施细则，融合华严圆教思想，强调心性修养与菩提心实践。其内容涵盖戒相开遮、持犯界限及忏悔法门，为汉传佛教菩萨戒传承提供了权威理论依据。该疏不仅是研究菩萨戒的核心文献，更是后世受戒仪轨与戒学研究的根本典籍，在中国佛教律学体系中占有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcvsf06p0mm1l604sy5lylsa"
---

### 不瞻病苦戒第九

> Abstaining from Visiting the Sick and Suffering, Precept 9

初、制意者，菩薩以大悲為體，拔苦為用，何容見病而不瞻救？故須制也。又若能禁心看病，令其得差，即是絕命，故須制也。又如來大聖，尚躬瞻病苦，況其餘類而不瞻救？

> First, the intent behind this rule: A bodhisattva's essence is great compassion, and their function is to relieve suffering. How could they see sickness and not tend to it? Thus, this rule is established. Furthermore, if one can devote their heart to caring for the sick and help them recover, this is a matter of life and death—so this rule is necessary. Likewise, even the great Sage, the Thus-Come One, personally attended to the sick and suffering—how much more so should others tend to them without hesitation?

二、次第者，前背上勝法，今則捨下病苦，故次制也。又前則於法有背，今則於生不濟，故次制。

> Second, regarding the order: previously, one had turned away from the supreme teachings, and now one abandons the suffering of lower realms, so this rule is established accordingly. Furthermore, previously there was a turning away from the Dharma, and now there is a failure to help living beings, so this rule is likewise established.

三、釋名者，病之與苦，隣死之厄，捨而不救，實違慈行，立禁防止，亦功能受稱。

> Third, explaining the name: Illness and suffering bring one close to the brink of death. To abandon someone in such dire straits and refuse to help truly goes against compassionate conduct. Establishing precepts to prevent this is also a practice that earns its name through its function and merit.

四、具緣者：一、是病苦。二、起彼想。三、自無病等。四、嫌心捨去。故結成犯。

> \*\*Four. Conditions for the Offense:\*\* 1. There is sickness and suffering. 2. One perceives it as such. 3. One is free from sickness oneself. 4. One knowingly abandons the sick person with a disdainful mind. These together constitute the offense.

五、闕緣者，闕初二緣，並無犯。闕第三緣中，若自少患，即便捨去，應得小罪；若重，無犯。闕第四緣中，有起嫌心不捨去，起悲心而捨去，皆得小罪。如《四分律》云云。

> Five: Regarding missing conditions—if the first two conditions are absent, there is no offense. If the third condition is absent, and one leaves due to a minor ailment, a minor fault is incurred; if the ailment is severe, there is no offense. If the fourth condition is absent, and one does not leave out of resentment, or leaves out of compassion, both incur minor faults. As stated in the \*Four-Part Vinaya\*: \[details omitted\].

六、輕重者，約境病苦有輕重，約心悲念有厚薄，約事在緣有急緩，皆犯有輕重，准釋可知。

> Six: On Severity. The severity of offenses depends on circumstances—whether the suffering involved is light or heavy, whether one's compassion is strong or weak, and whether the situation is urgent or relaxed. All offenses vary in severity, and this can be understood according to the explanations given.

七、通塞者，若自病、若新差、若遣人者看、若與食與藥、若彼自有人、若彼病已差，如是一切無犯。反上，一切皆犯。更有餘緣，准思可知。

> Seven: Regarding access and obstruction — if one is ill oneself, or has recently recovered, or sends someone to look after the sick, or provides food or medicine, or if the sick person already has attendants, or if the illness has already healed — in all such cases, there is no offense. Going against any of these conditions constitutes an offense. For other related circumstances, one can infer and understand them accordingly.

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。

> Section Eight: Explanation of the Text. This has two parts: first, it presents the conditions for establishing the practice; second, starting from "and the Bodhisattva" below, it concludes the offense for deliberate violation. This also first requires the performance of positive actions, then reveals the offense of omission. Within the first part, there are also two sections: first, a general statement requiring the practice; second, starting from "if parents" below, a detailed differentiation of the precept's practice. Within the first section, there are two parts: first, a general statement that it is identical to the Buddha; second, a comparison to show its superiority. Regarding the "eight fields of merit": some say they are: 1) building wide roads and fine wells, 2) constructing bridges for waterways and roads, 3) leveling dangerous paths, 4) serving parents with filial piety, 5) making offerings to monastics, 6) caring for the sick, 7) rescuing those in peril, 8) holding unrestricted great assemblies. It is not seen from which sacred scripture this comes. Others say: making offerings to the Three Jewels counts as three; 4) parents, 5) teachers and monastics, 6) the poor, 7) the sick, 8) animals. This also is not found in any teaching. The \*Sutra of the Wise and the Foolish\* says: giving to five types of people brings immeasurable merit: 1) those who know the Dharma, 2) travelers who have come from afar, 3) those who are journeying far away, 4) the hungry, 5) the sick. This is sufficient to include the Three Jewels as completing eight types. Since the text says "no different from the Buddha" and also says "the first among the eight," it is clear that it is not the latter two types of eight; this should be within the first eight, being the first. Second, in the detailed explanation, "parents" and so forth specifically mention those in kinship positions to demonstrate their weightiness; in principle, it truly extends to all living beings. The phrase "with faculties impaired" and so forth reveals the condition of illness. Just as illness is so, so too are suffering and affliction; all are to be relieved and freed from, even to the point of not begrudging one's own life and body. For example, the maiden Yue Shang cut off her breasts to save a woman in childbirth, and the mother Visha cut flesh from her arm to offer to a sick monk—such cases all strive to provide relief without regard for one's own life; this is what it means to be a Bodhisattva. Second, starting from "and the Bodhisattva" below, in concluding the offense for deliberate violation: with a malicious mind that harms compassion, it is therefore called "anger and hatred." "Not going to the monk's quarters" refers to the sick quarters of teachers, monastics, and disciples. "Cities and towns" refers to the sick places of parents and others. "Wilderness" and so forth covers all places of illness and suffering. "Seeing illness but not rescuing" directly reveals the violation of the practice. "Committing a light offense" concludes and declares the name of the offense.