大乘義章 11.28

11.28

四親行者，如《涅槃》說，蓋乃驗人簡友行也。附人撿練，名親近行。近行不同，略有四種：一者共住、二者久處、三者智慧、四者觀察。四中前二驗其身行，後二驗心。身心之中各有難知易覺之別，故有四種。故經說言「如奄羅菓，生熟難分。人亦如是，善惡難別。」或善外相內無誠實，或內賢良外現麁鄙，或俱相禪。如是等人遠矚難明、近鑒易曉，故須親近驗之得失。驗法云何？有人意欲訪德憑友，乍聞他人有善可依，未可專信，直須共住撿其虛實。若易別者，共住即知；若難識者，加以久處乃知美惡。此前驗身。內心善惡難以自覩，須以智慧觀察驗之。心雖難曉，准言度意事亦可知，唯依如來三藏教法驗言取意名為智慧。言扶行者，此驗即足。言乖行者，加以觀察。不依聖教直以道理測其得失，名為觀察。四親之義，略辨如是。

The four practices of close association, as spoken in the Nirvāṇa [Sūtra], are practices for testing people and selecting friends. Relying closely on a person to examine and assess them is called the practice of close association. The close practices differ, and there are briefly four kinds: first, dwelling together; second, staying together for a long time; third, wisdom; fourth, close observation. Among the four, the first two test their physical conduct, while the latter two test their mind. Within body and mind, each has the distinction of being difficult to know or easy to perceive, hence there are four kinds. Therefore, the sutra says: 'Like an āmra fruit, it is difficult to distinguish whether it is ripe or raw. People are also like this: good and evil are difficult to distinguish.' Some are good in external appearance but lack sincerity within; some are worthy and good within but outwardly appear coarse and vulgar; some match in both respects. Such people are difficult to discern from afar, but easy to understand upon close examination; hence one must closely associate with them to test their merits and faults. What is the method of testing? If someone intends to seek virtue and rely on a friend, upon first hearing that another person has good qualities worth relying on, they should not place exclusive trust in this; they must simply dwell together with them to examine their truth or falsity. If they are easy to distinguish, one will know them immediately upon dwelling together; if they are difficult to recognize, one will know their good or evil only by staying together for a long time. These former two test the body. It is difficult to see the good and evil of the inner mind for oneself; one must test it through wisdom and close observation. Although the mind is difficult to understand, by referring to their words and inferring their intentions, matters can also be known: verifying their words and grasping their intent solely by relying on the Tathāgata's teaching of the Tripiṭaka is called 'wisdom'. If their words support their conduct, this test is sufficient. If their words contradict their conduct, one adds close observation. Measuring their merits and faults not by relying on the sacred teachings but directly through reason is called 'close observation'. The meaning of the four close associations is briefly explained thus.