廣弘明集 27.221

27.221

夫能了除疑惑。內發慚愧勸獎之功。善知識也。今欲修習萬行。非善知識無由進道。經云。如栴檀葉在伊羅林。其葉則臭。伊羅臭葉在栴檀林。其葉則香。書云。與善人居。如入蘭芷之室。久而偕芳。與惡人居。如在鮑魚之肆。與之俱臭。又云。近墨必緇。近朱必赤。故知善友能作佛事。是大因緣是全梵行。善知識者今能將我得升淨土。惡知識者今能陷我墜於地獄。當知善恩不可酬報。夫善惡之理皎然明白。但以任情適道則進趣之理遲。善友勸獎便勇猛之心疾。經有獎課之文。書有勸學之說。當知要行實由勸成。故經云。菩薩自身布施。亦勸他人令行布施。自行持戒忍辱精進一心智慧。亦勸他人令行此事。然則勝美之事欣樂羨仰。物之恒情。今若徒有願樂之心。不行願樂之事。未見其果。猶若絕糧思味。其於飢渴終無濟益。故略引數條盛行要事。以相警誡。今有財富室溫家給人足不勞營覓自然而至。復有貧苦飢弊形骸勞悴。終日願於富饒。而富饒未嘗暫有。以此苦故勸其布施力厲修福。

Now, those who can completely eliminate doubt and delusion and inwardly produce the merit of shame, remorse, encouragement, and exhortation are good spiritual friends. At present, if one wishes to cultivate the myriad practices, without good spiritual friends there is no way to advance on the Way. A sūtra says: 'Like sandalwood leaves in an elā forest, their leaves will become foul. The foul leaves of elā in a sandalwood forest, their leaves will become fragrant.' A classic says: 'Dwelling with good people is like entering a room of orchids and angelica; after a long time, one becomes fragrant together with them. Dwelling with evil people is like being in a shop of dried fish; one becomes foul together with them.' It also says: 'He who is near ink will surely turn black; he who is near cinnabar will surely turn red.' Therefore we know that good friends can perform the Buddha's work; this is the great causal condition, this is the whole of the pure conduct. A good spiritual friend can now lead me to ascend to the pure land; an evil friend can now cast me down into hell. One should know that the kindness of the good cannot be repaid. Now, the principles of good and evil are bright and clear. But if one merely follows one's sentiments toward the Way, the principle of progress will be sluggish; when encouraged and exhorted by good friends, the valiant mind is swift. The sūtras have texts on rewards and tasks, and the books have accounts of encouraging learning; one should know that essential practices are truly accomplished through encouragement. Therefore a sūtra says: 'The bodhisattva gives of their own person, and also urges others to practice giving; they themselves uphold the precepts, patience, vigor, single-minded concentration, and wisdom, and also urge others to practice these things.' This being so, to rejoice in, desire, and look up to superior and beautiful things is the constant nature of beings. Now if one merely has the mind of wishing and rejoicing, but does not perform the deeds of wishing and rejoicing, one will not see the fruit—just like someone lacking grain who contemplates flavors; for hunger and thirst, there will never be any relief. Therefore, a few essential matters currently in wide practice are briefly adduced to serve as mutual warnings. Now there are those whose wealth is abundant, houses warm, households supplied, and needs satisfied, coming naturally without toil or seeking; there are also those who are impoverished, starved, distressed, and physically worn out, who all day long wish for affluence, yet affluence is never briefly attained. Because of this suffering, one urges them to practice giving and strive vigorously to cultivate merit.