華嚴經探玄記 18.52

18.52

第二釋知識義者，有二：先通、後別。通論真善知識，有其三類：一人、二法、三人法合辨。初人中，有六：一有人雖能濟其現苦，而不勸修善，非真善友。二雖勸修世善，免於惡趣，而不勸修向出世路，亦非真友。三雖修二乘出世善行，免三界苦，而不勸行菩薩之道，亦非真友。四雖勸修菩薩道，免於二乘，猶存相善，亦非真友。五要勸眾生修無相行，方為真善知識。此依《佛藏經》及《智論》等辨。六要勸令具普賢行願，方名究竟真善知識。此上並是行善知識，以行引機，故唯屬人。二法善知識，亦有六重：一人天法、二二乘法、三初教法、四終教法、五頓教法、六圓教法。依此等法以成正行，故名善友，但隨教權實，辨真善友。三人法合辨中亦六重，謂於上六位法各說一門以授機緣，即人法雙辨也。以此是解善知識說法授人，不同前位真善友等，准之可解。今此下文，於上三位六門之內有通有別，通即六門皆有，別唯末後，以並成就普賢行故。又〈離世間品〉有十種善知識，亦於此敘之。二別辨下文諸善知識皆具前三，此三位中各有三義。且人中三者，初聞名等為方便、二正見人為得法界、三問法等彰其德。二法中三者，初言教為方便、二智眼所得為得法界、三通明業用以顯其德。三人法合辨中，初聞名至處為方便、二見人得法為得法界、三說往因及推勝進以顯其德。下諸知識，皆准此知。

Second, explaining the meaning of "good friend" (kalyāṇamitra) has two parts: first general, and later specific. To discuss true good friends in general, there are three types: first, persons; second, dharmas; third, the combination of persons and dharmas. First, within persons, there are six: 1. Although some can relieve present suffering, they do not encourage the cultivation of goodness; they are not true good friends. 2. Although they encourage the cultivation of worldly goodness to avoid the evil destinies, they do not encourage the cultivation directed toward the supramundane path; they are also not true friends. 3. Although they cultivate the supramundane good practices of the two vehicles to escape the suffering of the three realms, they do not encourage practicing the bodhisattva path; they are also not true friends. 4. Although they encourage cultivating the bodhisattva path to avoid the two vehicles, they still retain phenomenal goodness; they are also not true friends. 5. Only when they encourage sentient beings to cultivate signless practice are they true good friends. This is distinguished in accordance with the Buddhapiṭaka-sūtra, the Dà zhìdù lùn, and so forth. 6. Only when they encourage them to be endowed with the practices and vows of Samantabhadra are they called ultimate, true good friends. The above are all "practicing good friends"; because they guide faculties through practice, they belong solely to persons. Second, "dharma good friends" also have six levels: 1. the dharma of humans and devas; 2. the dharma of the two vehicles; 3. the dharma of the initial teaching; 4. the dharma of the final teaching; 5. the dharma of the sudden teaching; 6. the dharma of the perfect teaching. Relying on these dharmas to accomplish right practice, they are therefore called good friends; but one distinguishes true good friends in accordance with the provisional and real nature of the teachings. Third, within the combination of persons and dharmas, there are also six levels, meaning that at each of the above six stages of dharma, they expound one teaching gate to bestow upon capacities and conditions; this is the joint explanation of persons and dharmas. Since this refers to understanding the good friend expounding the Dharma and bestowing it upon people, it is not the same as the previous stages of true good friends, etc., and can be understood accordingly. Now, the text below contains both the general and the specific within the above three categories and six gates: "general" means that all six gates are present; "specific" is only the last, because all accomplish the practices of Samantabhadra. Moreover, the "Chapter on Transcending the World" has ten kinds of good friends, which are also recounted here. Second, specifically explaining the good friends in the text below: they all possess the aforementioned three, and each of these three positions has three meanings. As for the three in persons: first, hearing the name and so forth is the upāya; second, directly seeing the person is attaining the dharmadhātu; third, inquiring about the Dharma and so forth manifests their virtues. As for the three in dharmas: first, the spoken teaching is the upāya; second, what is attained by the eye of wisdom is attaining the dharmadhātu; third, comprehensively elucidating the karmic functions manifests their virtues. As for the three in the combination of persons and dharmas: first, hearing the name and reaching the place is the upāya; second, seeing the person and attaining the Dharma is attaining the dharmadhātu; third, expounding past causes and deferring to superior advancements manifests their virtues. The good friends below should all be understood in accordance with this.