止觀輔行傳弘決 4.22

4.22

第五善知識中「大因緣」等者，《付法藏》文末云「習近聖法得至涅槃，由善知識。」又云「為得道全因緣者，是真善知識。」又如阿難白佛：「善知識者，是得道半因緣。」佛言：「不也。善知識者，是得道全因緣。阿難當知，此閻浮提除大迦葉、舍利弗，其餘眾生若不遇我，無解脫期。是故我言善知識者能大利益。」《增一》云「莫與惡知識，與愚共從事，當與善知識，智者而交通。若人本無惡，親近於惡人，後必成惡人，惡名遍天下。善知識反此，是故應親近。」《大論》有二因緣得無上道，一者內自思惟、二者得善知識。《大經》十八，闍王來至佛所，佛告大眾：「菩提近因莫過善友。闍王不遇耆婆，當墮阿鼻。」此即通敘須善知識之來意也。釋中，先事、次理。初事善知識中，初言「外護」者，自己身心為內、望他身心為外，為外所護，故名外護。言「同行」者，己他互同，遞相策發。人異行同，故名同行。言「教授」者，宣傳聖言名之為教，訓誨於我名之為授。又上言被下名之為教，教於所受名之為授。通言「知識」者，《法華疏》云「聞名為知、見形為識，是人益我菩提之道，名善知識。」「若深」下，正釋。簡隨自意者，方法少故，可自營理，不廢進修，故不必須。道俗咸得，故不簡白黑。「但能」等者，薄德仰他，故為營理。誰能純善，勸莫見過。未堪違順，勸莫觸惱及莫稱歎。言帆舉者，如船得帆，所進過常。藉小精進，過實稱揚，名為帆舉。忽生受著，翻致損失。雖本無心，坏器易壞。內防魔事、外杜憍衿，三昧法船方達彼岸。今讚小善者，是泛爾常人，非專為他三昧者外護，則自除嫉妬、發彼善根。「如母養子」等者，母雖慈，養子必策；虎雖猛，銜子必寬。外護知識如母如虎，將護行者如勿舉勿惱。「舊行道人」等者，若未親行暗於可否，一向混俗不了開遮，又何但專令外護護己，亦應善須將護外護。如《增一》第三「佛在給孤，告諸比丘：『應當恭敬檀越施主，如孝順父母養之待之。施主能成戒定智慧，多所饒益。於三寶中無所罣礙，能施四事，故諸比丘慈心於檀越。小恩尚不忘，何況於大者。應三業精勤，使彼施主福不唐捐，終獲大果名稱流布。亦如迷者得指示路，亦如怖者與無憂畏，無歸與覆、乏者與糧、盲得眼等。』」二同行者，隨自意安樂行，云「未必須」者，如隨自意，依經修行，有亦無妨。不制同伴，故未必須。餘善惡等有無無妨。若安樂行，行三七日，一向不用。若行常儀，亦可通用，如云得好同學共讀誦經。於餘三中，有決須伴者，如云「不眠不散」等。律中常儀，尚須同行互相策進互不相惱，故云毘尼毘尼共，乃至十二頭陀須求共行。《增一》云「迦葉等名將諸比丘行。佛告諸比丘：『人根不同，善者善者共同，惡者惡者共同，如乳與乳共，乃至醍醐醍醐共，糞與糞共。故舍利弗與智慧者共，乃至羅云與密行者共，調達與惡行者共。』」若二日齊功，則一朝空過。故今修昨行名之為故，加行勝昨乃名日新。「切磋琢磨」者，《爾雅》云「金謂之鏤，木謂之刻，骨謂之切，象謂之琢，玉謂之琢，石謂之磨。六者皆治器之名也。」今謂互相切磋使成法器。又釋訓中云「如切如磋道學也，人須學以成德。如琢如磨自修也，人須修以立行。」自學自修闕勉他意，前釋正當今文意也，故相切磋日成一日。「同心齊志」等者，謂二人相假，一失則俱壞，如度大海帆柁相須。「互相敬重如視世尊」等者，若相尊敬則道法互增。故《大論》八十一云「佛告阿難：『菩薩摩訶薩共住相視，當如世尊。何以故？是我真伴，如共乘一船，彼學我學。』」三教授者，三知識中此最為難。夫為導者必具目足，若行解不均，安能利他？故從初文正示教授善知識相。從「於諸」下，簡示不須教授之人，如是尚可教授於他，故得自行無所妨難。又行解具足德在於彼，謂益我者但在於解，是故文中且舉能說轉人心者。於十境中皆是非道，十乘觀法方名為道，道前方便復有內外，故善內外方應善知。準禪門中，二十五法為外方便。又有五法為內方便，一者止門、二驗善惡根性、三安心法、四治病法、五辨魔法。今文不立者，魔病二境即是第四第五，業境即是第二，初及第三此約理觀。如安心中，彼約事止及以事安，故此不用。又今文不立內五方便者，以十種境界為內方便。故上文云「二十五法為外方便，亦名為遠。」故知對於十境為內為近。又於外中秖二十五而分內外，具緣一向是外。呵欲棄蓋義兼內外，調五事中亦內亦外，眠食在外，餘三在內，行於五法一向在內。「通塞」等者，方便得所為通，方便背行為塞。十境互發、十乘增減，一一法中皆有通塞。若能善此通塞妨障，復善說法導達人心，方可名為教授知識。「示教利喜」者，指授為示，教詔為教，令彼得益為利，見他得利心生喜悅為喜。亦可前二屬己、後二屬他，彼此合論稱善知識。次觀心知識中，初引經示相。經「問：何者是善知識？佛言：佛、菩薩、阿羅漢是善知識。六波羅蜜及一切法、法性、實際，皆云是善知識。法性能令人至菩提故，六度能成辦法性故，三乘聖人能以六度令菩薩行得作佛故，是故並名善知識也。」論「問：小乘道異，云何是善知識？答：有小乘人先來求大，觀知應成大者，亦為說大。」此則實行亦有能說大者為善知識。若準此下文，唯內祕外現方可通用，何妨此中亦是內祕。降此之外，若準下文，但是真諦善知識耳。

Regarding the fifth [condition], good spiritual friends, as for the phrase "great causes and conditions" and so forth: The end of the *Fufazang* text states: "Approaching and practicing the noble Dharma to attain nirvāṇa relies upon good spiritual friends." It also says: "One who constitutes the entire cause and condition for attaining the path is a true good spiritual friend." Furthermore, Ānanda addressed the Buddha, saying: "A good spiritual friend is half of the causes and conditions for attaining the path." The Buddha replied: "Not so. A good spiritual friend is the entire cause and condition for attaining the path. Ānanda, you should know that in this Jambudvīpa, with the exception of Mahākāśyapa and Śāriputra, if all other sentient beings do not meet me, they will have no time of liberation. For this reason, I say that a good spiritual friend can bring great benefit." The *Ekottarika-āgama* says: "Do not associate with bad spiritual friends, nor engage in affairs together with fools; one should associate with good spiritual friends and interact with the wise. If a person originally has no evil, yet associates with evil people, later they will certainly become an evil person, and an evil reputation will pervade the world. Good spiritual friends are the opposite of this; therefore, one should draw close to them." The *Dazhidulun* states that there are two causes and conditions for attaining the unsurpassable path: first, inner reflection; second, obtaining a good spiritual friend. In chapter eighteen of the *Mahāparinirvāṇa-sūtra*, when King Ajātaśatru arrived before the Buddha, the Buddha told the great assembly: "Among proximate causes of bodhi, none surpasses a good friend. Had King Ajātaśatru not met Jīvaka, he would have fallen into the Avīci [hell]." This introduces in a general manner the intention behind the necessity of a good spiritual friend. In the explanation, first [he treats] phenomena, and next [he treats] principle. First, regarding phenomenal good spiritual friends, where it initially speaks of "external protectors": One's own body and mind are the interior; with respect to another's body and mind, that is the exterior. Because one is protected by what is external, it is called an external protector. As for the term "fellow practitioners": Self and other are mutually the same, spurring and inspiring each other. Though the persons differ, their practice is the same; hence they are called fellow practitioners. As for the term "instructors": Proclaiming and transmitting the noble words is called "instruction"; admonishing and guiding me is called "imparting." Furthermore, words from a superior bestowed upon an inferior are called "instruction"; instructing in what is received is called "imparting." To speak generally of "friends" (knowledgeable ones): The *Lotus Commentary* says: "To hear the name is 'knowing' (zhi); to see the form is 'recognizing' (shi). A person who benefits my path to bodhi is called a good spiritual friend." From "if deep..." onward is the main explanation. Setting aside the [samādhi of] following one's own mind: because its methods are few, one can manage and arrange matters for oneself without abandoning one's progress in cultivation; hence [an external protector] is not strictly necessary. Both monastics and laity may serve; hence monastics and householders are not distinguished. As for "only capable of..." and so forth: Being meager in virtue, one relies upon others; therefore they manage matters for oneself. Who can be purely good? One is exhorted not to see faults. Not yet able to bear defiance and compliance, one is exhorted not to provoke vexation and not to offer praise. Regarding "hoisting the sails": Just as a boat that catches the sail advances beyond the ordinary, relying on minor vigor to praise beyond reality is called hoisting the sails. If one suddenly gives rise to attachment, it will on the contrary bring loss. Even if one originally had no intention, an unbaked vessel is easily broken. Preventing demonic affairs within and halting pride and haughtiness without, the Dharma boat of samādhi can then reach the other shore. Now, those who praise minor good deeds are ordinary people in general, not those who exclusively serve as external protectors for someone else's samādhi; [in the latter case, the protectors] then eliminate their own jealousy and arouse that other person's good roots. As for "like a mother raising a child" and so forth: Though a mother is compassionate, in raising a child she must use discipline; though a tigress is fierce, in carrying her cub in her mouth she must be gentle. An external protector as a spiritual friend is like a mother and like a tigress, looking after the practitioner as in not excessively praising and not causing vexation. As for "practitioners of long standing" and so forth: If one has not personally practiced, one is ignorant of what is permissible and what is not, completely mingling with the worldly and not understanding opening and prohibiting; moreover, why should one merely demand that the external protector protect oneself? One should also properly take care of the external protector. As in the third [fascicle of] the *Ekottarika-āgama*: "When the Buddha was at Anāthapiṇḍada's park, he told the monks: 'You should revere dānapatis and benefactors, caring for and attending to them as filial children treat their parents. Benefactors are able to accomplish [your] precepts, concentration, and wisdom, bringing much benefit. Unhindered within the Three Jewels, they can bestow the four requisites; therefore, all monks should hold loving-kindness toward benefactors. Small kindness is not forgotten, how much more so great kindness! You should be diligent in the three karmas, so that the benefactor's merit is not in vain, and they ultimately attain great fruits and their reputation spreads far and wide. It is also like the lost being shown the road, the fearful being granted freedom from anxiety and fear, the homeless being given shelter, the destitute being given provisions, the blind gaining eyes, and so forth.'" Second, regarding fellow practitioners: For the practice of ease and bliss [and the samādhi of] following one's own mind, where it says "not strictly necessary": as in following one's own mind, cultivating according to the sūtras, having [a companion] is also no obstacle. Since a companion is not prescribed, it is not strictly necessary. For the remaining [modes involving] good, evil, and so forth, whether having one or not is no obstacle. If it is the practice of ease and bliss, practicing for three times seven days, it is completely unused. If practicing ordinary rituals, it may also be commonly used, as in saying that one obtains a good fellow student to read and recite sūtras together. Among the other three [samādhis], there are those that definitely require a companion, as in saying "not sleeping and not scattering," and so forth. In the ordinary rituals of the Vinaya, one still requires fellow practitioners to mutually spur each other on and not vex each other; hence it is said that the Vinaya goes with the Vinaya, and down to the twelve dhūtas, one must seek to practice together. The *Ekottarika-āgama* says: "Kāśyapa and others were famous leaders who guided the monks in practice. The Buddha told the monks: 'People's faculties are not the same; the good go together with the good, and the evil go together with the evil, just as milk goes with milk, down to clarified butter going with clarified butter, and dung going with dung. Therefore Śāriputra goes with the wise, down to Rāhula going with those of secret practice, and Devadatta going with those of evil conduct.'" If over two days their accomplishments are merely equal, then one morning has been spent in vain. Therefore, now cultivating yesterday's practice is called the old; additional practice surpassing yesterday is called making it new day by day. As for "cutting and polishing, carving and grinding": The *Erya* states: "Metal is called chased, wood is called engraved, bone is called cut, ivory is called carved, jade is called carved, and stone is called ground. These six are all names for working vessels." Here it means mutually cutting and polishing to make them into Dharma vessels. Furthermore, in the *Shi Xun* it says: "'Like cutting, like polishing' refers to scholarly learning; a person must learn in order to achieve virtue. 'Like carving, like grinding' refers to self-cultivation; a person must cultivate in order to establish conduct." Self-learning and self-cultivation lack the sense of encouraging others; the former explanation directly corresponds to the meaning of the present text; therefore, mutually cutting and polishing, one is made whole day by day. As for "with a common mind and equal resolve" and so forth: This means two people rely on each other; if one fails, both are ruined, just as in crossing the great sea, sail and rudder are mutually required. As for "mutually respecting each other as if seeing the World-Honoured One" and so forth: If they respect each other, the path and Dharma will mutually increase. Therefore, fascicle eighty-one of the *Dazhidulun* says: "The Buddha told Ānanda: 'When bodhisattva-mahāsattvas dwell together and regard each other, they should do so as if seeing the World-Honoured One. Why? They are my true companions, like riding together in one boat; what they learn, I learn.'" Third, regarding instructors: Among the three spiritual friends, this is the most difficult. One who acts as a guide must possess both eyes and feet; if practice and understanding are not balanced, how can one benefit others? Therefore, from the opening text onward, it directly shows the characteristics of an instructing good spiritual friend. From "regarding all..." onward, it sets aside and demonstrates those persons who do not require an instructor; such a person can even instruct others, and therefore their own practice faces no hindrances or difficulties. Furthermore, with practice and understanding complete, the virtue lies with the other person; as for what benefits me, it lies solely in understanding. Therefore, the text for now cites one who can speak so as to transform people's minds. Within the ten objects, all are non-paths; only the ten-vehicle contemplation methods are called the path. The preliminary expedients before the path also have inner and outer; therefore, only by being skilled in the inner and outer should one be a good spiritual friend. According to the *Chanmen*, the twenty-five methods serve as outer expedients. There are also five methods serving as inner expedients: first, the gate of stopping; second, examining good and evil root-natures; third, the method of calming the mind; fourth, the method of curing illness; fifth, discerning demonic affairs. That the present text does not establish these is because the two objects of demons and illness are precisely the fourth and fifth [objects], the object of karma is precisely the second, and the first and third are in terms of contemplation of principle. As in calming the mind, that text treats phenomenal stopping and phenomenal calming; hence it is not used here. Moreover, that the present text does not establish the inner five expedients is because the ten kinds of objects serve as the inner expedients. Therefore, the previous text states: "The twenty-five methods serve as outer expedients and are also called distant." Hence we know that in relation to the ten objects, they are inner and proximate. Furthermore, among the outer ones, only the twenty-five are divided into inner and outer: fulfilling the conditions is exclusively outer; reproving desires and abandoning the hindrances in meaning combines both inner and outer; among harmonizing the five matters, it is both inner and outer—sleeping and eating are outer, while the remaining three are inner; practicing the five methods is exclusively inner. As for "pass and blockage" and so forth: When expedients find their proper place, it is a pass; when expedients go contrary to practice, it is a blockage. The ten objects mutually manifest, and the ten vehicles increase and decrease; within each and every phenomenon, there is pass and blockage. If one can be skilled in these passes, blockages, and hindrances, and is also skilled in expounding the Dharma to guide and open people's minds, only then may one be called an instructing spiritual friend. As for "showing, teaching, benefiting, and rejoicing": Pointing out and imparting is "showing"; instructing and commanding is "teaching"; causing them to obtain benefit is "benefiting"; seeing others obtain benefit and giving rise to joy in one's mind is "rejoicing." Alternatively, the first two may pertain to oneself and the latter two to others; taking both together, one is called a good spiritual friend. Next, regarding the spiritual friends of contemplating the mind, first sūtras are cited to show their characteristics. The sūtra asks: "'What is a good spiritual friend?' The Buddha said: 'Buddhas, bodhisattvas, and arhats are good spiritual friends. The six pāramitās and all dharmas, dharma-nature, and the limit of reality are all said to be good spiritual friends. Because dharma-nature can cause people to reach bodhi, because the six pāramitās can bring about dharma-nature, and because the noble ones of the three vehicles can use the six pāramitās to cause the bodhisattva practice to attain buddhahood, therefore they are all called good spiritual friends.'" The treatise asks: "'The path of the Small Vehicle is different; how can they be good spiritual friends?' The answer says: 'There are Small Vehicle practitioners who previously sought the Great; observing and knowing that they should accomplish the Great, they also expound the Great for them.'" This means that among actual practitioners, there are also those able to expound the Great who serve as good spiritual friends. If based on the text below, only when secretly possessing it within and manifesting it without can they be universally applied; what is to prevent this also being a matter of secret possession within? Aside from this, if based on the text below, they are merely good spiritual friends of the true truth.