諸經要集 9.8

9.8

如涅槃經云。阿難比丘說半梵行。名善知識。佛言不爾。具足梵行乃名善知識。又云。善知識者。如法而說。如說而行。云何名為如法而說。如法而行。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。自修菩提。亦能教人修行菩提。以是義故。名善知識。自能修行。信戒布施。多聞智慧。亦能教人修行。信戒布施。多聞智慧。復以是義名善知識。善知識者。有善法故。何等。善法所作之事。不求自樂。常為眾生而求於樂。見他有過不說其短。口常宣說純善之事。以是義故。名善知識。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。善男子。若有親近善知識者。本未有定慧解脫。解脫知見即便有之。未具足者則得增廣。又云。善友當觀。是人貪欲瞋恚。愚癡思覺。何者偏多。若知是人貪欲多者。則應為說不淨觀法。瞋恚多者。為說慈悲。思覺多者。教令數息。著我多者。當為分析十八界等。聞已修行。次第獲得四念處觀。身受心法。得是觀已。次第復觀十二因緣。如是觀已。次得暖法。從得暖法。乃至漸得羅漢辟支佛果菩薩大乘佛果等。依此而生。更無疑滯。自利利他不加水乳。是名真善知識。法師之位。若不具此非善知識。加水之法不可依承。故佛性論引經偈云。

As the Nirvāṇa-sūtra says: 'The monk Ānanda said: "One who practices half of the brahmacarya is called a good spiritual friend (kalyāṇamitra)." The Buddha said: "It is not so. Only one endowed with the complete brahmacarya is called a good spiritual friend." It also says: 'A good spiritual friend speaks in accord with the Dharma and acts in accord with what they speak. What is meant by speaking in accord with the Dharma and acting in accord with the Dharma? One does not take life oneself, and teaches others not to take life, up to personally practicing right view and teaching others to practice right view. If one can be like this, then one may be called a true good spiritual friend. One cultivates bodhi oneself, and can also teach others to cultivate bodhi; by this meaning, one is called a good spiritual friend. One is personally able to cultivate faith, morality, dāna, extensive learning, and wisdom, and is also able to teach others to cultivate faith, morality, dāna, extensive learning, and wisdom; again by this meaning one is called a good spiritual friend. A good spiritual friend possesses good qualities. What are these? In whatever good matters they undertake, they do not seek their own pleasure, but constantly seek pleasure for sentient beings. Seeing others' faults, they do not speak of their shortcomings, and their mouths constantly proclaim purely good matters. By this meaning, they are called a good spiritual friend. Good sons, just as the moon in the sky gradually waxes from the first day to the fifteenth day, a good spiritual friend is also like this: they cause all learners gradually to depart from evil dharmas and increase in good dharmas. Good sons, if there are those who draw close to a good spiritual friend, even if they originally lacked concentration, wisdom, liberation, and the knowledge and vision of liberation, they immediately come to possess them; and those who have not perfected them will increase and expand them.' It also says: 'A good friend should observe: among this person's greed, dveṣa, delusion, and discursive thoughts, which one is particularly predominant? If they know this person has much greed, they should explain for them the method of the contemplation of impurity. If dveṣa is predominant, they explain maitrī-karuṇā for them. If discursive thoughts are predominant, they teach them to count breaths. If attachment to the self is predominant, they should analyze for them the eighteen elements (dhātu) and so forth. Having heard this, they cultivate, progressively attaining the contemplations of the four foundations of mindfulness: body, feelings, mind, and dharmas. Having attained these contemplations, they next contemplate the twelve links of dependent origination. Having contemplated in this way, they next attain the stage of warmth (uṣmagata). From attaining the stage of warmth, they gradually attain up to the fruit of an arhat, the fruit of a pratyekabuddha, and the Great Vehicle fruit of a bodhisattva and a Buddha. Arising in reliance on this, they have no further doubt or hindrance. Benefiting oneself and benefiting others without adding water to milk—this is called a true good spiritual friend. As for the position of a Dharma master, if they are not endowed with this, they are not a good spiritual friend; a teaching with water added cannot be relied upon.' Therefore, a verse from a sūtra cited in the Foxing lun (Treatise on Buddha-nature) says: