妙法蓮華經玄贊 10.437

10.437

贊曰：此釋善友利益之義。有二：初彰示教利喜令證大菩提果，後顯令得見佛發菩提心因。《善戒經》及〈菩薩地〉云：「親近善友者戒無穿缺。多聞、修證、哀愍、無畏、堪忍、無倦、言詞辨了，名善友相，求施利樂於此正知。有力、善權、饒益不捨、大悲無儻，名為善友。所作不虛、威儀圓滿、言行敦肅、無倦無嫉、儉畜隨捨、諫舉令憶、教授教誡、能為說法，是名善友，可為依信。有病無病愛敬供侍，翹問迎禮修和敬業，四事什物不闕應時，謹敬承事問聽無動，名為親近。」《涅槃經》言：「善知識者，謂佛、菩薩、辟支佛、聲聞人中住方等者。何故名善知識耶？善知識者能教眾生遠離十惡、修行十善，以是義故名善知識。復次善知識者，如法而說如說而行。云何名為如法而說如說而行？自不殺生教人不殺生，乃至自行正見教人行正見。若能如是則得名為真善知識。善男子！如空中月，從初一日至十五日漸漸增長；善知識者亦復如是，令諸學人漸遠惡法、增長善法。」依《華嚴經》「菩薩有十種善知識。何等為十？一能令安住菩提心，二能令修習善根，三能令究竟諸波羅蜜，四能令分別解說一切法，五能令安住成熟一切眾生，六能令具足辨才隨問能答，七能令不著一切生死，八能令於一切劫行菩薩行心無厭倦，九能令安住普賢行，十能令深入一切佛智。」又善知識是我父母，生長一切諸善根故。又為良藥，療眾病故。又為眼目，作導明故。又為日月開照出世正覺路故。乃至廣說是全梵行化令見佛，名是大緣。令發無上大菩提心，名是大因。由此因緣令證佛果，名作佛事。

The Commentary says: This explains the meaning of the benefit of a kalyāṇamitra. There are two [parts]: first, showing, instructing, benefiting, and delighting, causing them to realize the fruit of great bodhi; second, revealing the cause that enables them to see the Buddha and arouse the bodhimind. The Bodhisattvacaryā-nirdeśa and the Bodhisattvabhūmi state: 'For one who stays close to a kalyāṇamitra, morality is without breach or flaw. Being learned, accomplished in practice and realization, compassionate, fearless, forbearing, indefatigable, and having clear discernment in speech are called the marks of a kalyāṇamitra; seeking to bestow benefit and joy is correctly known in this regard. Being capable, possessing skillful means, benefiting without abandonment, and having great compassion without partiality are what define a kalyāṇamitra. What they do is not in vain, their deportment is perfect, their speech and conduct are grave and reverent, they are free from fatigue and jealousy, frugal in accumulation and giving away accordingly, admonishing to make one remember, instructing and admonishing, and able to preach the Dharma for others—these are called a kalyāṇamitra, who can be relied upon and trusted. Whether sick or not sick, serving and attending with love and respect, eagerly inquiring, welcoming and bowing, cultivating harmonious and respectful action, not lacking the four necessities and implements at the appropriate time, carefully and respectfully serving, inquiring, listening, and being unshakeable—this is called staying close.' The Nirvāṇa Sūtra says: 'A kalyāṇamitra refers to buddhas, bodhisattvas, pratyekabuddhas, and those among the śrāvakas who dwell in the vaipulya teachings. Why are they called a kalyāṇamitra? A kalyāṇamitra is able to teach sentient beings to stay far from the ten unwholesome actions and cultivate the ten wholesome actions; for this reason, they are called a kalyāṇamitra. Furthermore, a kalyāṇamitra speaks in accord with the Dharma and acts in accord with what is spoken. What is meant by speaking in accord with the Dharma and acting in accord with what is spoken? Personally not killing living beings and teaching others not to kill living beings, up to personally practicing right view and teaching others to practice right view. If one can do so, then one is called a true kalyāṇamitra. Good son, just as the moon in the sky gradually waxes from the first day to the fifteenth day, the kalyāṇamitra is also like this, causing all practitioners to gradually stay far from unwholesome dharmas and increase wholesome dharmas.' According to the Avataṃsaka-sūtra: 'Bodhisattvas have ten kinds of kalyāṇamitras. What are the ten? First, able to cause them to dwell securely in the bodhimind; second, able to cause them to cultivate roots of goodness; third, able to cause them to consummate the pāramitās; fourth, able to cause them to distinguish and explain all dharmas; fifth, able to cause them to dwell securely and mature all sentient beings; sixth, able to cause them to possess eloquence so as to be able to answer according to questions; seventh, able to cause them not to attach to any birth-and-death; eighth, able to cause them to practice the bodhisattva path throughout all kalpas without weariness in mind; ninth, able to cause them to dwell securely in the practices of Samantabhadra; tenth, able to cause them to enter deeply into all buddha-wisdom.' Furthermore, the kalyāṇamitra is my parent, because they give birth to and nurture all wholesome roots. Again, they are good medicine, because they heal all illnesses. Again, they are eyes, because they provide guiding illumination. Again, they are the sun and moon, because they open and illuminate the supramundane path of right awakening. Up to broadly explaining that they are the complete pure conduct, transforming and causing one to see the Buddha; this is called the great condition. Causing one to arouse the unexcelled great bodhimind is called the great cause. Through these causes and conditions, causing one to realize the buddha-fruit is called performing buddha-work.