大乘莊嚴經論 親近品
修行路上，跟對人，比什麼都要緊
供養品說完怎麼供養佛，這一品緊接著問：那善知識（良師善友），又該怎麼親近？
本論先答該親近什麼人：他自己修得好，是走過這條路的過來人；又教得了你，真懂又講得明白；還真心為你，不圖回報，肯一路陪著。具這樣功德的，才堪親近。
選對了人，親近時除了財物供養，更要緊的是整個人靠過去——身、心都到，還要放下那點傲氣；姿態不低，法就進不來。
而全品眼目，只一句：為法不為財。要的是他肚裡的法，不是他能給的好處。高下也只看一件事——有沒有放下我慢。
且看本論，怎樣把這條親近之道，說與你聽。
On the path of practice, finding the right person matters more than anything else
Having said how to make offerings to the Buddha, the Offering chapter is followed at once by this question: as for the good friend (善知識, kalyāṇamitra — the true teacher and good companion), how then should one attend him?
The treatise answers first whom one ought to attend: one who has himself practiced well, who has walked this very road and come through; one who can, moreover, teach you — who truly understands and can make it plain; and one who is truly for your sake, seeking no reward, willing to accompany you all the way. Only one complete in such qualities is fit to be attended.
Once the right person is chosen, in attending him — beyond the offering of goods — what matters more is that one's whole person leans across toward him: body and mind both arrive, and one must also set down that trace of pride; if the bearing is not humble, the Dharma cannot come in.
And the eye of the whole chapter is but one line: for the sake of the Dharma, not for the sake of wealth. What is wanted is the Dharma within him, not the advantages he can give. High and low, too, are measured by one thing alone — whether one has set down the conceit of self.
Now watch how the treatise sets out this path of attending, and speaks it for you to hear.
〔釋〕已說供養如來。云何親近善知識？
【偈】
如前供養佛， 略說有八種，
親近於善友， 應知八亦然。
〔釋〕應知親近善知識亦有依等八種。問：此中八義復云何？
【偈】
調靜除德增， 有勇阿含富，
覺真善說法， 悲深離退減。
〔釋〕此偈顯示第一依親近。若善知識具足十種功德者，應堪親近。何謂為十？一者調伏、二者寂靜、三者惑除、四者德增、五者有勇、六者經富、七者覺真、八者善說、九者悲深、十者離退。調伏者，與戒相應，由根調故。寂靜者，與定相應，由內攝故。惑除者，信念與慧相應，煩惱斷故。德增者，戒定慧具，不缺減故。有勇者，利益他時不疲惓故。經富者，得多聞故。覺真者，了實義故。善說者，不顛倒故。悲深者，絕希望故。離退者，於一切時恭敬說故。
【偈】
敬養及給侍， 身心亦相應，
願樂及以時， 下心為緣起。
〔釋〕此偈上半顯示物親近，下半顯示緣起親近。物親近有三：一者財，謂恭敬供養。二者身，謂隨順給侍。三者心，謂給侍時身心相應。緣起親近亦有三種：一者願樂、二者知時、三者除慢。
【偈】
為離於貪著， 為求隨順行，
隨順如所教， 以此令彼喜。
〔釋〕此偈上半顯示迴向親近，下半顯示因親近。迴向親近者，不為貪著利養故，但為隨順修行故。因親近者，菩薩如所教授隨順修行，為親近善知識因。何以故？菩薩以此隨順，令彼善知識心生歡喜故。
【偈】
善解於三乘， 自乘令成就，
成生及淨土， 為法不為財。
〔釋〕此偈顯示智、田、依止三種親近。善解於三乘自乘令成就者，顯示智親近，善解三乘者由智故。成生及淨土者，顯示田親近。田有二種：一眾生田、二佛土田。問：此二云何名田？答？自所聞法於眾生相續中而建立故、隨所住佛土修清淨因故。為法不為財者，顯示依止親近。菩薩但以法利具足為依止，是故親近善知識，不以財利具足為依止故。問：親近善知識種差別云何？
【偈】
因果及隨法， 內外與麁細，
勝劣亦遠近， 是謂種差別。
〔釋〕因果差別者，謂過去親近為因、現在親近為果，現在親近為因、未來親近為果。隨法差別者，謂善知識所流法門，隨其差別而修行故。內外差別者，自親近為內、令他親近為外。麁細差別者，自聽為麁、內心思惟為細。勝劣差別者，有慢親近為劣、無慢親近為勝。遠近差別者，現在趣中親近為近、生報趣中親近為遠。復次生報趣中親近為近，後報趣中親近為遠。復次無間親近為近，隔世親近為遠。復次願於現在親近為近，願於未來親近為遠。問：何等親近善知識得為最上？
【偈】
親近善友勝， 自意五如前，
信心通方便， 和合等別故。
〔釋〕如前供養諸佛，由五種自意故得為最勝，謂淨信、深心、神通、方便、和合。此中親近善知識，最勝亦爾。由淨信者，於大乘經說親近處生淨信故。由深心者，心亦九種，謂味心乃至善淨心，親近修行故。由神通者，謂依虛空藏等三摩提而親近故。由方便者，謂依無分別智攝故。由和合者，諸大菩薩以一果入一切果故。親近品究竟。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本品先說堪親近善知識的十種德相，再沿用〈供養品〉的八門架構（依、物、緣起、迴向、因、智、田、依止）。釋文以「謂味心乃至善淨心」略舉深心九心；下文名目依本論〈供養品〉平行段補出。
說完了供養如來。那麼，怎樣親近善知識（良師善友）？
如前供養佛，略說有八種， 親近於善友，應知八亦然。
當知親近善知識，也有「依」等八種（與前品供養八門相應）。〔問〕這當中的八義又是怎麼說的？
調靜除德增，有勇阿含富， 覺真善說法，悲深離退減。
此偈顯示第一『依親近』——善知識若具足十種功德，便應當堪受親近。哪十種？一者調伏、二者寂靜、三者惑除、四者德增、五者有勇、六者經富、七者覺真、八者善說、九者悲深、十者離退。
- 調伏者：與戒相應，由於根門調伏的緣故。
- 寂靜者：與定相應，由於內心收攝的緣故。
- 惑除者：信、念與慧相應，由於煩惱已斷的緣故。
- 德增者：戒、定、慧三學具足，由於不缺減的緣故。
- 有勇者：在利益他人之時，由於不疲倦的緣故。
- 經富者：由於得了多聞的緣故。
- 覺真者：由於了達真實之義的緣故。
- 善說者：由於說法不顛倒的緣故。
- 悲深者：由於斷絕希望（不圖回報）的緣故。
- 離退者：由於在一切時中都恭敬而說的緣故。
敬養及給侍，身心亦相應， 願樂及以時，下心為緣起。
此偈上半顯示『物親近』、下半顯示『緣起親近』。物親近有三種：一者財，是說恭敬供養。二者身，是說隨順給侍（隨順承事、執役）。三者心，是說給侍之時身、心相應。緣起親近也有三種：一者願樂、二者知時、三者除慢（下心，謙下其心）。
為離於貪著，為求隨順行， 隨順如所教，以此令彼喜。
此偈上半顯示『迴向親近』、下半顯示『因親近』。迴向親近者：不是為了貪著利養的緣故，只是為了隨順修行的緣故。因親近者：菩薩依照所教授的而隨順修行，這就是親近善知識的「因」。為什麼這樣說呢？因為菩薩以這樣的隨順，能令那善知識心生歡喜的緣故。
善解於三乘，自乘令成就， 成生及淨土，為法不為財。
此偈顯示『智、田、依止』三種親近。「善解於三乘，自乘令成就」者，顯示智親近——善解三乘，是由於有智的緣故。「成生及淨土」者，顯示田親近——田有二種：一者眾生田、二者佛土田。〔問〕這二者為什麼叫作「田」？〔答〕因為把自己所聽聞之法，在眾生的相續（眾生心念前後相續之流）中建立起來的緣故（所以眾生是田）；隨著所安住的佛土而修清淨之因的緣故（所以佛土是田）。「為法不為財」者，顯示依止親近——菩薩但以「法利具足」為依止，所以親近善知識，不以「財利具足」為依止的緣故。〔問〕親近善知識的種類差別又是怎樣？
因果及隨法，內外與麁細， 勝劣亦遠近，是謂種差別。
- 因果差別：是說過去的親近為因、現在的親近為果，現在的親近為因、未來的親近為果。
- 隨法差別：是說隨著善知識所流出的法門，依其差別而修行的緣故。
- 內外差別：自己親近為內、令他人親近為外。
- 麁細差別：自己聽聞為麁、內心思惟為細。
- 勝劣差別：有慢心的親近為劣、無慢心的親近為勝。
- 遠近差別：現在這一趣（現生）中的親近為近、生報趣（來世受生那一趣）中的親近為遠。其次，生報趣中的親近為近、後報趣（後後世受報那一趣）中的親近為遠。其次，無間（中無間隔、相續不斷）的親近為近、隔世（中間隔了一世）的親近為遠。其次，發願於現在親近為近、發願於未來親近為遠。
〔問〕什麼樣的親近善知識，得以成為最上？
親近善友勝，自意五如前， 信心通方便，和合等別故。
如同前面「供養諸佛」，由五種自意的緣故得以成為最勝，所謂淨信、深心、神通、方便、和合；這當中親近善知識的最勝也是這樣。
- 由淨信者：對大乘經中所說的親近之處生起淨信的緣故。
- 由深心者：此心也有九種，所謂味心、隨喜心、希望心、無厭心、廣大心、勝喜心、勝利心、無染心、善淨心，依著這九心而親近修行的緣故。〔釋文以「味心乃至善淨心」略舉，此處依〈供養品〉平行段補出九名。〕
- 由神通者：是說依著虛空藏等三摩提（三摩地、定）而親近的緣故。
- 由方便者：是說由無分別智所攝持的緣故。
- 由和合者：諸大菩薩以「一果入一切果」（證一果即攝入一切果）的緣故。
親近品到此究竟（圓滿結束）。
This chapter first sets out ten qualities of a good friend and then follows the same eight-part frame as Chapter 18: reliance, material, arising-condition, dedication, cause, knowledge, field, and reliance-upon. Where the prose abbreviates the nine minds of profound intent, their names are supplied below from Chapter 18's parallel list.
The offering of the Tathāgata has now been stated. So then, how is one to attend the good friend (善知識, kalyāṇamitra — the true teacher and good companion)?
As, before, in the offering of the Buddhas, there were said in brief to be eight kinds, so, in attending the good friend, know that there are likewise eight.
Know that attending the good friend, too, has eight kinds — the "reliance" and the rest — corresponding to the eight gates of offering in the previous chapter. 〔Question〕And how are these eight meanings to be stated?
Tamed and quieted, delusion removed, virtue increasing; possessed of valor, rich in the scriptures, awakened to the real, skilled in expounding the Dharma; compassion deep, free of falling back and of diminishing.
This verse displays the first, attending as reliance — that if the good friend is complete in ten qualities, then he ought to be fit to be attended. Which ten? First, being tamed; second, being quieted; third, delusion removed; fourth, virtue increasing; fifth, possessing valor; sixth, being rich in the scriptures (阿含, the transmitted teaching); seventh, being awakened to the real; eighth, being skilled in expounding; ninth, compassion deep; tenth, being free of falling back.
- Being tamed: he is in accord with the precepts (戒, śīla), because the doors of the senses are tamed.
- Being quieted: he is in accord with meditative concentration (定, samādhi), because the mind is inwardly gathered.
- Delusion removed: faith, mindfulness, and wisdom are in accord in him, because the afflictions have been cut off.
- Virtue increasing: he is complete in the three trainings of precepts, concentration, and wisdom, because they are without deficiency.
- Possessing valor: at the time of benefiting others, because he does not grow weary.
- Being rich in the scriptures: because he has attained wide learning.
- Being awakened to the real: because he has penetrated the meaning of reality (真實, tattva).
- Being skilled in expounding: because his teaching of the Dharma is not distorted.
- Compassion deep: because he has cut off all hope [of reward].
- Being free of falling back: because at all times he speaks with reverence.
Reverent support and personal service, with body and mind in accord as well; aspiration and joy, and knowing the time, and a humble mind — these are the arising-condition.
The upper half of this verse displays attending by the material, and the lower half displays attending by the arising-condition. Attending by the material has three kinds: first, wealth, which means reverent offering; second, the body, which means personal service in accord (waiting upon and serving him in obedience); third, the mind, which means that, at the time of such service, body and mind are in accord. Attending by the arising-condition also has three kinds: first, aspiration and joy; second, knowing the time; third, removing pride (a humble mind — making one's mind lowly).
In order to be free of clinging, in order to seek to practice in accord, following the teaching just as one is taught: by this one gladdens him.
The upper half of this verse displays attending by the dedication, and the lower half displays attending by the cause. As for attending by the dedication: it is not for the sake of clinging to gain and support, but only for the sake of practicing in accord. As for attending by the cause: the bodhisattva practices in accord just as he has been taught — this is the "cause" of attending the good friend. Why is it so? Because, by such accord, the bodhisattva gladdens the mind of that good friend.
Understanding well the three vehicles, and bringing his own vehicle to accomplishment; maturing beings and the pure land — for the sake of the Dharma, not for the sake of wealth.
This verse displays three kinds of attending: the knowledge, the field, and the reliance-upon. "Understanding well the three vehicles, and bringing his own vehicle to accomplishment" displays attending by the knowledge — understanding well the three vehicles (三乘, triyāna), because of possessing knowledge. "Maturing beings and the pure land" displays attending by the field. The field is of two kinds: first, the field of sentient beings; second, the field of the buddha-lands. 〔Question〕Why are these two called "fields"? 〔Answer〕Because one establishes the Dharma one has heard within the continuum of sentient beings (the flowing succession of beings' thought-moments, one after another) — so sentient beings are a field; and because, according to the buddha-land in which one abides, one cultivates the causes of purity — so the buddha-lands are a field. "For the sake of the Dharma, not for the sake of wealth" displays attending by the reliance-upon — the bodhisattva takes only "the fullness of the Dharma's benefit" as what he relies upon, and it is for this that he attends the good friend; he does not take "the fullness of wealth's benefit" as what he relies upon. 〔Question〕And what are the varieties of attending the good friend?
Cause and fruit, and following the Dharma; inner and outer, and coarse and subtle; superior and inferior, and far and near — these are called the varieties.
- The variety of cause and fruit: it means that a past attending is the cause and a present attending is the fruit, and that a present attending is the cause and a future attending is the fruit.
- The variety of following the Dharma: it means that one practices according to the several Dharma-gates that flow forth from the good friend, following their distinctions.
- The variety of inner and outer: one's own attending is inner; causing another to attend is outer.
- The variety of coarse and subtle: one's own hearing is coarse; inward reflection is subtle.
- The variety of superior and inferior: attending with a mind of pride is inferior; attending without a mind of pride is superior.
- The variety of far and near: attending within this present destiny (the present life) is near, while attending within the destiny of the next birth (the destiny in which one takes rebirth in the coming life) is far. Again: attending within the destiny of the next birth is near, while attending within a later destiny (the destiny of a still-later life) is far. Again: attending without an interval (with nothing set between, in unbroken succession) is near, while attending across an intervening life is far. Again: vowing to attend in the present is near, while vowing to attend in the future is far.
〔Question〕What kind of attending the good friend becomes the very highest?
Attending the good friend surpassingly: the five personal intents are as before — pure faith, deep mind, supernormal power, skillful means, and harmonious union, each with its distinctions.
Just as, in "offering the Buddhas" before, it was by five kinds of personal intent that it became the most surpassing — namely pure faith, deep mind, supernormal power, skillful means, and harmonious union — so too is the most surpassing attending of the good friend here.
- By pure faith: because one gives rise to pure faith toward the places of attending set forth in the great-vehicle scriptures.
- By deep mind: this mind, too, has nine kinds — namely the mind of savoring, the mind of rejoicing, the mind of longing, the mind of no weariness, the vast and great mind, the mind of surpassing joy, the mind of surpassing benefit, the undefiled mind, and the mind of pure goodness — because one attends and practices in accord with these nine minds. 〔The prose abbreviates this as “the mind of savoring, and so on down to the mind of pure goodness”; the nine names are supplied here from the parallel passage in Chapter 18.〕
- By supernormal power: it means that one attends in reliance upon the Ākāśagarbha and other meditative concentrations (三摩提, samādhi).
- By skillful means: it means that one is sustained by non-conceptual knowledge (無分別智, nirvikalpa-jñāna).
- By harmonious union: because the great bodhisattvas, "by one fruit, enter into all fruits" (attaining one fruit, they gather in all fruits).
The chapter on Attending the Good Friend is here brought to consummation (perfectly complete).
供養品說了怎麼供養如來；這一品緊接著說「親近善知識」（良師善友）。架構沿用前品的「八種」（依·物·緣起·迴向·因·智·田·依止），但這一品真正要緊的，是它一開頭就回答兩個問題：該親近什麼樣的人（善知識十德），以及為什麼親近、怎樣親近才算好（為法不為財、無慢者勝）。
一、什麼樣的人值得親近：善知識十德
調靜除德增，有勇阿含富， 覺真善說法，悲深離退減。
修行路上，跟對人比什麼都要緊。本論開門見山，列出值得親近的善知識應具的『十德』。把這十德分成三組看，就清楚了：
- 他自己修得好：調伏（與戒相應、根門已調）、寂靜（與定相應、內心收攝）、惑除（與慧相應、煩惱已斷）、德增（戒定慧具足不缺）——這四德說的是『他自己是過來人』。
- 他教得了你：有勇（利益他人時不疲不倦）、經富（多聞、肚裡有貨）、覺真（真懂第一義、不是口頭禪）、善說（講得不顛倒、說得明白）——這四德說的是『他能把你帶上路』。
- 他真心為你：悲深（絕無希望回報之心）、離退（一切時都肯恭敬地、不厭倦地說）——這兩德說的是『他是為你、不是為自己』。
一個善知識，像一個『過來人』兼『嚮導』：他自己走過這條山路（前四德）、又認得路會帶人（中四德）、還肯不圖回報地一路陪你（後二德）。要親近，就親近這樣的人——這是本論給的『擇師之準』。
那為什麼擇師這樣要緊？《雜阿含經》裡有一段對話最能說明分量。尊者阿難靜處思惟，覺得「善知識、善伴黨、善隨從」已是修道的「半梵行」——佔了清淨梵行的一半。他把這想法稟告世尊，佛卻說：「莫作是言」——不要說只是一半；「純一滿靜，梵行清白，所謂善知識、善伴黨、善隨從」：得遇善知識、善伴、善隨從，不是半個梵行，而是整個清淨梵行之所繫。連阿難都把善知識估低了一半，佛特地糾正過來——可見親近善知識在道上的分量，怎麼估都不嫌高。本論此處列『十德』教人擇師，正是這個意思的展開：師一旦選對，路就成了一大半。
二、怎麼親近：身心相應，下心除慢
選對了人，怎麼親近？本論說「物親近」有三層——財（恭敬供養）、身（隨順給侍）、心（給侍時身心相應，不是人在心不在）；又說「緣起親近」有三——願樂（真心歡喜地親近）、知時（懂得時機）、除慢（放下傲慢、把姿態放低）。 這裡頭，「身心相應」與「除慢」最見功夫：親近善知識不是擺擺樣子、供供東西就算，是要整個人——身、心都靠過去，還要把那點『我也讀過幾本書』的傲氣放下。姿態不低，法就進不來。
三、為什麼親近：為法不為財
善解於三乘，自乘令成就， 成生及淨土，為法不為財。
這一品的眼目，在末句「為法不為財」。本論說「依止親近」——菩薩親近善知識，是「以法利具足為依止」，不是「以財利具足為依止」：為的是求法、不是為了他能給的好處（名、利、人脈）。 可借『渴時求水』來體會：人渴了去找水，要的是水、不是盛水的金杯銀盞；若只盯著那只貴重的杯子、忘了喝水，就買櫝還珠了。親近善知識也如此——要的是他肚裡的『法』，不是他身上的『財』；衝著好處去親近，縱然殷勤，也已走偏。「迴向親近」說的也是這個：不為貪著利養，只為隨順修行。
四、無慢者勝：放下『我在親近』的那點傲
因果及隨法，內外與麁細， 勝劣亦遠近，是謂種差別。
本論說親近也有種種差別（因果、隨法、內外、麁細、勝劣、遠近），其中「勝劣」一項最堪自警——判親近是「勝」是「劣」，看有沒有『慢』：有慢親近為劣，無慢親近為勝。 可借『空杯』來體會：一只已經斟滿的杯子，再好的茶也澆不進去，只會溢出來；要先把杯子騰空，新茶才裝得進。帶著『我懂得不少』之慢去親近，就是那滿杯——善知識的法，一滴也進不去；把慢放下、心騰空了，才接得住。所以最高明的親近，是把自己先變回一只空杯。
至於什麼是「最上」的親近，本論說與供養同——也是『五自意』（淨信、深心、神通、方便、和合）：歸根到底，最上的親近，仍是一顆又信、又深、又謙的心。
結：親近一個過來人，帶著一只空杯
通看全品，親近品講的是：要親近具『十德』的善知識（他自己是過來人、又帶得了你、還真心為你）；親近時要身心相應、放低姿態；其正因是「為法不為財」；而高下只看一件事——有沒有放下我慢。
一句話收束：親近善知識，是去找一個走過這條路的『過來人』；而你要帶去的，不是供桌上的財，是一顆求法的渴心、和一只騰空了的杯子——杯子越空，裝進來的法越多。
The Chapter on Offering told how one offers to the Tathāgata; this chapter follows straight on to speak of attending the good friend (善知識, the good teacher and good companion). Its frame reuses the "eightfold" pattern of the previous chapter (attending by way of the support · the material · the occasion · the dedication · the cause · the wisdom · the field · the reliance), but what truly matters in this chapter is that it opens by answering two questions: what kind of person one should attend (the ten qualities of a good friend), and why one attends, and how one attends well (for the Dharma, not for gain; the one without conceit prevails).
I. The kind of person worth attending: the ten qualities of a good friend
Tamed and still, afflictions cleared, virtue increased, possessed of courage, rich in the scriptures, awakened to the real, skilled in teaching the Dharma, deep in compassion, free from any flagging.
On the road of practice, keeping the right company matters more than anything. The treatise states it at the outset, listing the ten qualities that a good friend worth attending should possess. Sort the ten into three groups and they become clear:
- He has cultivated himself well: tamed (in accord with the precepts, his sense-doors already disciplined), still (in accord with concentration, his mind gathered within), afflictions cleared (in accord with wisdom, the afflictions already cut off), virtue increased (endowed with discipline, concentration, and wisdom, complete and lacking nothing) — these four qualities say that "he himself is one who has walked the road ahead."
- He can bring you along: possessed of courage (untiring and unwearied in benefiting others), rich in the scriptures (widely learned, with real substance inside), awakened to the real (truly understanding the ultimate truth, not merely mouthing it), skilled in teaching (teaching without distortion, explaining clearly) — these four qualities say that "he can set you on the road."
- He truly cares for you: deep in compassion (utterly without any wish for reward), free from flagging (willing at all times to teach reverently and without weariness) — these two qualities say that "he is for your sake, not his own."
A good friend is like one who has walked the road ahead, and a guide as well: he has himself walked this mountain path (the first four qualities), he knows the way and can lead others (the middle four), and he is willing to accompany you the whole way without seeking any return (the last two). To attend, attend such a one — this is the "standard for choosing a teacher" that the treatise gives.
Why then does choosing a teacher matter so much? There is a passage of dialogue in the Saṃyukta Āgama that says its weight best. The venerable Ānanda, in a quiet place, thought over and reflected that "the good friend, the good companion, the good follower" is already half of the holy life — half of the pure and holy life. He reported this thought to the World-Honored One, but the Buddha said: "Do not say so" — do not say it is only a half; "wholly and utterly pure, the holy life clean and white — this is what is meant by the good friend, the good companion, the good follower": to meet with a good friend, a good companion, a good follower is not half a holy life, but that on which the whole pure holy life hangs. Even Ānanda had priced the good friend at only half, and the Buddha corrected him at once — from which one sees that the weight of attending a good friend on the path can never be reckoned too high. The treatise's listing here of the "ten qualities" to teach how one chooses a teacher is just the unfolding of this same point: once the teacher is rightly chosen, the greater part of the road is already made. (Saṃyukta Āgama, sūtra 726, Chinese T02n0099.)
II. How one attends: body and mind in accord, lowering the mind and clearing away conceit
Having chosen the right person, how does one attend? The treatise says that "attending by way of the material" has three layers — the wealth (offering with reverence), the body (following and giving service), the mind (in giving service, body and mind in accord — not the person present while the mind is elsewhere); and that "attending by way of the occasion" also has three — glad aspiration (attending with genuine joy), knowing the timing (understanding the right moment), clearing away conceit (setting down arrogance, lowering one's bearing).
Of these, "body and mind in accord" and "clearing away conceit" show the real work: attending a good friend is not a matter of putting on a show and making a few offerings; it is a matter of the whole person — body and mind alike — drawing near, and setting down as well that trace of "I too have read a few books" pride. If the bearing is not lowered, the Dharma cannot come in.
III. Why one attends: for the Dharma, not for gain
Understanding well the three vehicles, bringing one's own vehicle to fulfillment, maturing beings and the pure land — for the Dharma, not for gain.
The eye of this chapter is in the closing line, "for the Dharma, not for gain." The treatise speaks of "attending by way of reliance" — the bodhisattva attends the good friend "taking the abundance of the Dharma's benefit as his reliance," not "taking the abundance of material benefit as his reliance": what he is after is to seek the Dharma, not the advantages the friend can give (name, gain, connections).
This can be felt through "seeking water when thirsty": one who is thirsty goes to find water, and what he wants is the water, not the golden cup or silver bowl that holds it; if he only fixes his eyes on that costly cup and forgets to drink the water, he has kept the casket and given back the pearl. Attending a good friend is likewise — what you want is the "Dharma" in his belly, not the "gain" on his person; to attend for the sake of the advantages, however diligently, is already to have gone astray. "Attending by way of dedication" says the same: not for craving after gain and honor, but only to accord with practice.
IV. The one without conceit prevails: setting down the pride of "I am attending"
Cause and effect, and the following of the Dharma, inner and outer, coarse and fine, superior and inferior, far and near — these are called the varieties of distinction.
The treatise says that attending too has its various distinctions (cause and effect, following the Dharma, inner and outer, coarse and fine, superior and inferior, far and near); and among these the item "superior and inferior" most bears self-warning — whether an attending is "superior" or "inferior" is judged by whether there is "conceit": attending with conceit is inferior, attending without conceit is superior.
This can be felt through the "empty cup": a cup already filled to the brim cannot take in even the finest tea poured in — it only overflows; one must first empty the cup, and only then can the new tea be poured in. To attend carrying the conceit of "I understand a fair amount" is to be that full cup — not a single drop of the good friend's Dharma can get in; set the conceit down, empty the mind out, and only then can one catch it. So the most skillful attending is first to turn oneself back into an empty cup.
As for what counts as the "supreme" attending, the treatise says it is the same as in offering — likewise the "five modes of one's own intent" (pure faith, deep mind, supernormal power, skillful means, harmonious union): in the end, the supreme attending too is a heart that is at once faithful, deep, and humble.
Conclusion: attend one who has walked the road ahead, and bring an empty cup
Taking the whole chapter together, the Chapter on Attending the Good Friend teaches this: one should attend a good friend possessed of the "ten qualities" (one who has himself walked the road ahead, who can bring you along as well, and who truly cares for you); in attending, one must have body and mind in accord and lower one's bearing; the right cause for it is "for the Dharma, not for gain"; and its height or lowness turns on one thing only — whether one has set down the conceit of "I."
In a phrase: to attend a good friend is to go and find one who has walked this road ahead of you; and what you should bring is not the wealth on the offering table, but a heart that thirsts for the Dharma and a cup emptied out — the emptier the cup, the more Dharma it takes in.
考據Apparatus
一 科判定位
親近品居脊樑第十九，承供養品（「已說供養如來，云何親近善知識」）。短品七頌，沿用前供養品「八種」框架（依·物·緣起·迴向·因·智·田·依止）以說親近善知識，首標「依親近」之善知識十德 → 物·緣起·迴向·因·智·田·依止親近 → 種差別 → 五自意最上親近。
二 譯名對校（本論無別譯·與玄奘系同義對列）
| 本品（波羅頗譯） | 玄奘系同義 | 說 |
|---|---|---|
| 親近善知識 | 親近善友·事善知識 | kalyāṇamitra |
| 阿含（富） | 教（多聞） | 經富·善知識德 |
| 三輪 | （親近之）三事 | 智·依止親近所不分別 |
| 虛空藏（三摩提） | 虛空藏定 | 神通親近所依 |
三 義之所立（眼）
本品立親近善知識之全式，與供養品同一「八門」骨架：
- 依親近（眼·善知識十德）：調伏（戒）·寂靜（定）·惑除（慧·斷惑）·德增（戒定慧具）·有勇（利他不疲）·經富（多聞）·覺真（了實義）·善說（不顛倒）·悲深（絕希望）·離退（恒時恭敬說）——具此十德者堪親近。
- 物親近（財·身·心）· 緣起親近（願樂·知時·除慢）· 迴向親近（不為利養·為隨順修行）· 因親近（如教修行·令善友歡喜）· 智親近（善解三乘·成自乘）· 田親近（眾生田·佛土田）· 依止親近（為法不為財）。
- 種差別：因果·隨法·內外·麁細·勝劣（有慢劣·無慢勝）·遠近。
- 五自意最上親近：淨信·深心（九心）·神通·方便·和合。 要旨：親近之眼在善知識十德（擇師之準）與為法不為財（親近之正因）。系內承用：供養品「八供養」·度攝品「八無上」（依·智·田·依止 等目名相續）· 瑜伽·菩薩地（事善知識）。
四 徵引（系內）
本品釋無別引契經立證；其『深心九心』明云如前（供養品·度攝品互見）。
五 名相（首見·義）
- 善知識十德：調伏·寂靜·惑除·德增·有勇·經富·覺真·善說·悲深·離退。
- 八親近：依·物·緣起·迴向·因·智·田·依止。
- 物親近（財·身·心）·緣起親近（願樂·知時·除慢）。
- 田親近：眾生田（建法於眾生相續）·佛土田（隨所住佛土修淨因）。
- 依止親近：以法利為依止、不以財利為依止（為法不為財）。
- 五自意：淨信·深心·神通·方便·和合。
六 譬喻
- 田（田親近）：眾生田·佛土田——以田喻所植法與淨因之處，潔淨（與供養品「田供養」同類）。
義疏外證（非本論自引）
- 〔善知識為全梵行·佛遮半分之說〕：《雜阿含經》T02n0099 卷二十七 0195b18 —「半梵行」「莫作是言」。
- 〔善知識為全梵行·全分〕：同經 T02n0099 0195b20–b21 —「純一滿靜，梵行清白，所謂善知識、善伴黨、善隨從」。義疏用於〔§一 擇師十德·說明親近善知識於梵行之分量〕。（按：CBETA 原文作「滿靜」，義疏依原文，不改作「滿淨」。）
七 互讀
- 供養品：「八供養」與本品「八親近」同一框架·「九心」「五自意」全同——宜對讀。
- 度攝品：「八無上」（依·類·緣·迴向·因·智·田·依止）為此八門之原型。
- 瑜伽·菩薩地（事善知識）。
八 校本定位
本品 T31n1604 0635a07–0635c15（親近品究竟·短品七頌）。
I. Doctrinal-structural placement (科判定位)
The Chapter on Attending the Good Friend stands nineteenth along the spine; it follows on from the Chapter on Offering (「已說供養如來，云何親近善知識」["having spoken of making offerings to the Tathāgata, how does one attend the good friend?"]). A short chapter of seven verses, it carries over the eightfold frame of the preceding Chapter on Offering (the support · the material thing · the arising · the dedication · the cause · the knowing · the field · the reliance) to speak of attending the good friend: it first sets down, under attending by way of the support, the ten qualities of the good friend → then attending by way of the material thing · the arising · the dedication · the cause · the knowing · the field · the reliance → the kinds of difference → the supreme attending by the five own-intentions.
II. Cross-translation collation (譯名對校 · this treatise has no separate rendering; set out alongside the synonymous Xuanzang-lineage terms)
| This chapter (Prabhākaramitra's rendering) | Xuanzang-lineage synonym | Note |
|---|---|---|
| 親近善知識 [attending the good friend] | 親近善友·事善知識 [attending the good companion · serving the good friend] | kalyāṇamitra |
| 阿含（富） [rich in scripture (阿含)] | 教（多聞） [the teaching (great learning)] | rich in scripture · a quality of the good friend |
| 三輪 [the three spheres] | （親近之）三事 [the three factors (of attending)] | in the knowing and the reliance, that which is not discriminated (in attending) |
| 虛空藏（三摩提） [the Ākāśagarbha (concentration, samādhi)] | 虛空藏定 [the Ākāśagarbha concentration] | the support for attending by supernormal power |
III. What the chapter establishes (義之所立 · the eye)
This chapter establishes the full form of attending the good friend, on one and the same "eightfold gate" framework as the Chapter on Offering:
- Attending by way of the support (the eye · the ten qualities of the good friend): tamed (moral discipline) · quieted (concentration) · with delusion removed (wisdom · the cutting-off of delusion) · with qualities increasing (endowed with discipline, concentration, and wisdom) · possessed of courage (untiring in benefiting others) · rich in scripture (great learning) · awake to the real (understanding the true import) · well-speaking (not inverted) · deep in compassion (cut off from all expectation) · free of backsliding (reverent in his teaching at all times) — one endowed with these ten qualities is fit to be attended.
- Attending by way of the material thing (goods · body · mind) · attending by way of the arising (aspiration-and-delight · knowing the time · removing pride) · attending by way of the dedication (not for gain and support · for the sake of conforming one's practice) · attending by way of the cause (practising as instructed · gladdening the good friend) · attending by way of the knowing (well understanding the three vehicles · bringing one's own vehicle to completion) · attending by way of the field (the field of sentient beings · the field of the buddha-land) · attending by way of the reliance (for the dharma, not for wealth).
- The kinds of difference: cause-and-fruit · according-with-the-dharma · inner-and-outer · coarse-and-fine · superior-and-inferior (with pride, inferior · without pride, superior) · far-and-near.
- The supreme attending by the five own-intentions: pure trust · profound mind (the nine minds) · supernormal power · skilful means · concord.
The essential point: the eye of attending lies in the ten qualities of the good friend (the standard for choosing a teacher) and in for the dharma, not for wealth (the right cause of attending). Inheritance within the system: the Chapter on Offering's "eight offerings" · the Chapter on the Perfections and the Means of Gathering's "eight supremacies" (the terms of the support · the knowing · the field · the reliance, and so on, running on in succession) · the Yogācārabhūmi, Bodhisattva-stage (serving the good friend).
IV. Citations (徵引 · within the system)
This chapter's commentary cites no separate scripture as establishing warrant; for its "nine minds of profound mind" it states plainly "as before" (cross-referring to the Chapter on Offering and the Chapter on the Perfections and the Means of Gathering).
V. Terms (名相 · first-occurrence · meaning)
- 善知識十德 [the ten qualities of the good friend]: tamed · quieted · delusion-removed · qualities-increasing · courageous · rich-in-scripture · awake-to-the-real · well-speaking · deep-in-compassion · free-of-backsliding.
- 八親近 [the eightfold attending]: the support · the material thing · the arising · the dedication · the cause · the knowing · the field · the reliance.
- 物親近 [attending by way of the material thing] (goods · body · mind) · 緣起親近 [attending by way of the arising] (aspiration-and-delight · knowing the time · removing pride).
- 田親近 [attending by way of the field]: the field of sentient beings (establishing the dharma within the continuum of sentient beings) · the field of the buddha-land (cultivating the pure causes according to the buddha-land in which one dwells).
- 依止親近 [attending by way of the reliance]: taking the benefit of the dharma as one's reliance, not taking the benefit of wealth as one's reliance (for the dharma, not for wealth).
- 五自意 [the five own-intentions]: pure trust · profound mind · supernormal power · skilful means · concord.
VI. Similes (譬喻)
- The field (attending by way of the field): the field of sentient beings · the field of the buddha-land — the field likens the place where the dharma is planted and the pure causes are cultivated, a place clean and pure (of the same kind as the "field-offering" of the Chapter on Offering).
External warrant used by the Exposition (not cited by this treatise)
- 〔The good friend as the whole of the holy life · rejecting the half〕: the Saṃyukta-āgama T02n0099, scroll twenty-seven, 0195b18 — 「半梵行」「莫作是言」 ["half of the holy life"; "do not say this"].
- 〔The good friend as the whole of the holy life · the whole〕: the same sūtra, T02n0099 0195b20–b21 — 「純一滿靜，梵行清白，所謂善知識、善伴黨、善隨從」 ["the wholly fulfilled and tranquil, pure holy life—namely, the good friend, good companion, and good follower"]. The Exposition uses this in 〔§I, the ten qualities for choosing a teacher · explaining the weight of attending the good friend within the holy life〕. The raw CBETA reading is 「滿靜」, which the Exposition preserves rather than normalizing to 「滿淨」.
VII. Cross-readings (互讀)
- The Chapter on Offering: its "eight offerings" and this chapter's "eightfold attending" are on one and the same framework · the "nine minds" and the "five own-intentions" are wholly identical — to be read together.
- The Chapter on the Perfections and the Means of Gathering: its "eight supremacies" (the support · the class · the condition · the dedication · the cause · the knowing · the field · the reliance) are the prototype of these eight gates.
- The Yogācārabhūmi, Bodhisattva-stage (serving the good friend).
VIII. Witness collation (校本定位)
This chapter is T31n1604 0635a07–0635c15 (the Chapter on Attending the Good Friend complete · a short chapter of seven verses).