解脫道論 善知識的必要與七分
一部八萬七千字的論，「善知識」三個字只出現十次。兩次在品題，八次在這一段。這一段一過，直到書末，不再有。
同一品的下一段還在講覓師的事，卻改口叫禪師、叫和上、叫闍梨——一次也不用「善知識」。名字換了，因為位置換了：這一段立其人，下一段行其事。
論主把「定要怎麼起」這個問題的第一步，安在一個人身上，不安在一種法上。上一品剛把定的種類辨完，緊接著問「爾時何以起定」，答的是「當覓勝善知識」。
沒有他會怎樣？論主給了兩個譬和一個名字。譬是：像一個人獨自去遠國，沒有同伴給他開示，於是隨意自行；像一頭沒有鉤的象。這兩個譬說的不是孤單，是沒有人管得住。名字是有雲比丘——「如經中說：有雲比丘成於退分」。而「如經中說」這一式，全論只用過這一次；用得極省：不出經名，不說他做了什麼，只給一個名字、一個結果。
有他又會怎樣？十三個譬一口氣排下來，加上前面失師的兩個，一段之內十五譬，而這十五譬各自在全論只出現一次，無一重出。其中那頭象出現了兩回，是同一頭：先是沒有鉤的象，後是被繫住的象。論主不換動物，只換牠的處境。
到了說資格的地方，有一處字面上的相合值得記住：善知識該明了的是「修多羅、毘曇、毘尼」，而本論在序分自道要廣問的，也正是「修多羅、毘曇、毘尼」——三名連舉，全論二見，一在自道，一在求師。他要求於師的，就是他自道其書所問的。
然後論主讓了一步：得不到那兩種功德成就的人，取七分成就的，也當去覓。可是讓過這一步，七分之下就不再讓了。
值得自己去停的是這裡：這一退，退的方向是從「他證到哪裡」退到「他跟你相處起來如何」。七分裡的可敬愛、可重，說的是共住而樂、戒行寂靜、不貪欲多語——不是他證了什麼，是他跟人在一處是什麼樣子。前者你多半驗不出來，後者住上幾日就知道。論主不說這一層，本編也不代他說。
七目讀下來，形制上處處不齊：起式二形（只有第一目設問），收句四形（是謂、是為、是說、此謂），第六目列名作「說深語」而標目作「深語者」，第四目回指前三目時把「可敬愛」縮成「可愛」。七目而四形。照錄不代齊。
而全段首尾同一個字：開頭「當覓勝善知識」，末了「是善知識可覓」。中間六百字，說的都是覓什麼樣的人。
In a treatise of eighty-seven thousand characters, the three-character Chinese expression rendered “good friend” occurs only ten times. Two occurrences are in the chapter heading, and eight are in this passage. Once this passage has ended, the expression does not appear again through the end of the book.
The next passage in the same chapter still concerns seeking a teacher, yet it changes the names to “meditation teacher,” “heshang,” and “ācariya”—without using “good friend” even once. The name changes because the person’s position changes: this passage establishes who the person is; the next puts the relationship into practice.
The treatise author places the first step in answering “How is concentration to arise?” in a person, not in a method. The preceding chapter has just finished distinguishing the kinds of concentration. The very next question asks, “At this point, how is concentration to arise?” and the answer is, “One should seek a superior good friend.”
What happens without such a person? The author gives two comparisons and one name. The comparisons are someone who goes alone to a distant country, with no companion to offer guidance and therefore following one’s own wishes, and an elephant without a hook. These comparisons are not about loneliness; they are about having no one able to restrain the practitioner. The name is the bhikkhu 有雲: “As it is said in a scripture, the bhikkhu 有雲 came to belong to the division of regression.” The formula “as it is said in a scripture” occurs only once in the entire treatise and is used with great economy: no scripture is named and nothing he did is related—only one name and one result are given.
What happens with such a person? Thirteen comparisons follow in a single sequence. Together with the two concerning absence, there are fifteen comparisons in one passage, and every one of the fifteen occurs only once in the whole treatise, with none repeated. The elephant appears twice, but it is the same elephant: first an elephant without a hook, then an elephant held by a tether. The author changes not the animal but its situation.
When the passage turns to qualifications, one verbal correspondence deserves notice. What a good friend should understand is “sutta, abhidhamma, and vinaya,” and what the treatise says in its opening that it will inquire into at length is likewise “sutta, abhidhamma, and vinaya.” The three are named together twice in the entire treatise—once in the author’s account of the book and once in seeking a teacher. What the author requires from the teacher is exactly what the author says this book investigates.
The author then yields one step: if neither kind of person accomplished in qualities can be found, one accomplished in the seven factors should also be sought. After yielding this one step, however, the passage yields no further beneath the seven factors.
The place to pause for oneself is here: the direction of this step down is from “what has this person realized?” to “what is it like to live with this person?” Among the seven factors, being worthy of respect and affection and being worthy of esteem concern living together joyfully, peaceful conduct in virtue, and not being greedy or talkative. They do not say what the person has realized; they say what the person is like in company. The former is usually beyond one’s ability to test, while the latter becomes visible after living together for several days. The author does not state this level of meaning, and this edition does not state it on the author’s behalf.
The seven explanations are repeatedly nonuniform in form: two kinds of opening, with only the first posed as a question; four kinds of closing; “speaking profound discourse” in the list but “one of profound discourse” in the heading; and “worthy of respect and affection” shortened to “worthy of affection” when the fourth item refers back to the first three. Seven items have four closing forms. They are recorded without being regularized.
The beginning and end of the passage share the same act: it opens with “one should seek a superior good friend” and closes with “this is the good friend who should be sought.” The six hundred characters between them all concern what kind of person to seek.
Shi Huijing · Waken · The Path of Freedom · The Necessity of a Good Friend and the Seven Factors · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈覓善知識品〉「善知識的必要與七分」· 大正藏 T32n1648〔起 T32 0408a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0408a〕
問：爾時何以起定？答：若初坐禪人欲生禪定，當覓勝善知識。何以故？初坐禪欲生禪定得最勝定，若離善知識，成不住分。如經中說：有雲比丘成於退分。如人獨遊遠國，無侶開示隨意自行，如象無鉤。若坐禪人所修之行，得善知識說法教誡令其攝受，示除過患使得善法，從教修行精勤苦行得最勝定。如富商主眾所敬貴，如親善人、如親父母。善知識者，如象所繫令不動故，如御車人使隨去住故，如人執拕為得善道，如醫治病為消苦楚，猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡，一切善法依是成滿。是故世尊教於難陀：一切梵行，所謂善知識。是故當覓勝善之人為善朋友。云何是勝善知識？謂有所成就。明了修多羅、毘曇、毘尼，是謂所得成就。明了業種、得善神通，得見四諦，此二種人功德成就，是所當覓。若不得二種功德成就人，以七分成就善知識，是亦當覓。云何七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。云何可敬愛？依二種行者，善說共住樂，心解不難，是謂可敬愛。可重者，戒行寂靜守念成就，不貪欲多語，是謂可重。可貴者，聞慧功德成就，知坐禪可重，是為可貴。能說者，我言可愛可重可貴有果，如是思惟：饒益彼故、尊重法故，於非可作制伏攝受終不棄捨，是謂能說。忍辱者，能令無滯綺語總語相，如賢聖故，是謂忍辱。深語者，通達業處，若分別、想念、作意、安著，皆由執相，善說如法，不如法煩惱取相能令滅盡，是說深語。不安非處者，若於姓族住處業聚誦著非住可避，若於堪事處行令得安隱，是住可住，此謂不安非處。以此七分成就，是善知識可覓。
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.
問：這時候，要憑什麼把定生起來？
問：這時候，何以能起定？
答：初坐禪的人若要生起禪定，應當去尋覓最勝的善知識。
為什麼？——沒有師的話
為什麼這樣說？初坐禪的人要生禪定、要得最勝的定，如果離了善知識，就成了不住分。
像經中所說的：有雲比丘就成了退分。
像一個人獨自遊行到遠國去，沒有同伴給他開示，隨自己的意思走；像一頭沒有鉤的象。
有師的話
若坐禪人所修的行，得到善知識為他說法教誡、令他攝受，指示他除去過患、使他得到善法，他就能依教修行、精勤苦行而得最勝的定。
十三個比方
像富商的商主為眾人所敬重，像親近善人，像親近父母。
善知識這回事——像象被繫住而使牠不動，像駕車的人使車隨他而去、隨他而住，像人手裡執著舵而得到善道，像醫生治病而為人消去苦楚，好比天雨滋潤利益一切種子，像母親養兒，像父親教子，像親人沒有為難，像朋友給人饒益，像老師給人教誡——一切善法都依這個而得成滿。
世尊教難陀的話
所以世尊教導難陀說：一切梵行，就是所謂的善知識。
所以應當去尋覓最勝善的人，作為善的朋友。
什麼樣的才是勝善知識——二種功德成就的人
什麼樣的才是勝善知識？就是有所成就的人。
明了修多羅、明了毘曇、明了毘尼——這叫作所得成就。
明了業種、得到善神通、得見四諦——這兩種人是功德成就的人，是所應當尋覓的。
若不得這兩種人——退一步取七分
如果不能得到這兩種功德成就的人，那麼以七分成就的善知識，也是應當尋覓的。
哪七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。
七分逐一
什麼是可敬愛？依二種行者，善於言說、共住而樂，心裡開解而不為難——這叫作可敬愛。
可重的：戒行寂靜、守念成就，不貪欲、不多語——這叫作可重。
可貴的：聞慧的功德成就，知道坐禪這件事是可重的——這叫作可貴。
能說的：他想「我說可愛、可重、可貴這三件是有果的」，這樣思惟——為了饒益對方的緣故、為了尊重法的緣故，對於不可作的事，制伏他、攝受他，終究不棄捨——這叫作能說。
忍辱的：能令沒有滯礙的綺語、總語之相，如同賢聖一般——這叫作忍辱。
深語的：通達業處，對於分別、想念、作意、安著，都由執相而起；善說如法，對於不如法的煩惱取相能令滅盡——這叫作說深語。
不安非處的：如果是姓族、住處、業聚、誦著等不可住的地方，就避開；如果是堪能辦事之處，行之而得安隱，這樣的住處就可以住——這叫作不安非處。
結
以這七分成就，就是應當尋覓的善知識。
幾處該記的
七分列名時第六作「說深語」，到逐一解釋時標目作「深語者」，而收句又作「是說深語」。同一目，列名與標目不齊。這裡照錄。
第四目「能說」回指前三目時說「我言可愛可重可貴有果」——「可重」「可貴」照舊，獨「可敬愛」在這裡作「可愛」。這裡照錄。
七目的收句不是一個形：可敬愛、可重、能說、忍辱四目作「是謂」，可貴一目作「是為」，深語一目作「是說」，不安非處一目作「此謂」。七目而四形。這裡照錄。
「依二種行者」所謂的二種是哪二種，本段不列其目；「若於姓族住處業聚誦著非住可避」一句的句讀也有疑處。這裡都照字面保留，不代為斷。
Question: At This Point, What Makes Concentration Arise?
Question: At this point, how can concentration be made to arise?
Answer: If a person beginning seated meditation wishes to bring meditative concentration into being, that person should seek a superior good friend.
Why?—Without Such a Person
Why is this so? If a person beginning seated meditation wishes to bring meditative concentration into being and attain the most excellent concentration, but is apart from a good friend, that person fails to remain in the division of stability.
As it is said in a scripture: the bhikkhu 有雲 came to belong to the division of regression.
It is like someone travelling alone in a distant country, with no companion to give guidance and therefore going wherever one pleases; it is like an elephant without a hook.
With Such a Person
When a person practising seated meditation gains a good friend who teaches the Dhamma, gives instruction, and brings that person under guidance—showing how to remove faults and obtain wholesome qualities—that person can practise according to the teaching, work diligently through hardship, and attain the most excellent concentration.
Thirteen Comparisons
It is like a wealthy merchant-leader whom the people respect and esteem, like drawing near to a good person, and like drawing near to one’s parents.
As for a good friend: it is like that same elephant tethered so that it does not move; like a charioteer making the carriage go or stop accordingly; like a person holding a rudder and thereby gaining a good course; like a physician treating illness and removing distress; like rain from the heavens moistening and benefiting every seed; like a mother nurturing her child; like a father instructing his son; like kin who cause no difficulty; like a friend who brings benefit; and like a teacher who gives instruction. All wholesome qualities reach fulfilment in dependence on this.
The Blessed One’s Instruction to Nantuo
Therefore the Blessed One instructed Nantuo: the whole of the holy life is what is called a good friend.
One should therefore seek the most excellent wholesome person as a good companion.
What Constitutes a Superior Good Friend?—Two Kinds of Accomplished Person
What constitutes a superior good friend? It is a person who possesses accomplishment.
Understanding sutta, abhidhamma, and vinaya—this is termed accomplishment in what has been attained.
Understanding kinds of kamma, obtaining excellent supernormal knowledge, and seeing the four truths—these two kinds of person are accomplished in qualities and are the ones who should be sought.
If These Two Kinds Cannot Be Found—Step Down Once to the Seven Factors
If a person accomplished in either of these two ways cannot be found, a good friend accomplished in seven factors should also be sought.
What are the seven factors? Being worthy of respect and affection, worthy of esteem, worthy of honor, able to speak, patient, speaking profound discourse, and not settling one in an unsuitable place.
The Seven Factors One by One
What is being worthy of respect and affection? As for 依二種行者—literally, “depending on two kinds, practitioner”—one speaks well, is a joy to live with, and opens the mind without making things difficult. This is termed being worthy of respect and affection.
One who is worthy of esteem: one’s conduct in virtue is peaceful, one has accomplished guarded mindfulness, and one is neither greedy in desire nor talkative. This is termed being worthy of esteem.
One who is worthy of honor: one has accomplished the qualities of learning and wisdom, and knows that seated meditation is worthy of esteem. This constitutes being worthy of honor.
One who is able to speak thinks, “What I say about being worthy of affection, worthy of esteem, and worthy of honor bears fruit.” Reflecting in this way—for the other person’s benefit and out of respect for the Dhamma—one restrains and receives that person with regard to what should not be done, never abandoning the person. This is termed being able to speak.
One who is patient: one can bring about the characteristics of unobstructed ornate speech and comprehensive speech, as with a noble person. This is termed being patient.
One of profound discourse: one penetrates the field of practice. Discrimination, recollection, attention, and fixation all arise through grasping a sign; one speaks well and in accordance with the Dhamma, and can bring to complete cessation the defiled grasping of signs that is not in accordance with the Dhamma. This is what it means to speak profound discourse.
One who does not settle another in an unsuitable place: if, with respect to clan, residence, occupation-group, and attachment to recitation, a place is unfit to stay, it is avoided; if it is a place fit for undertaking affairs, conduct there brings security, and it is a residence in which one may stay. This is meant by not settling another in an unsuitable place.
Conclusion
One accomplished in these seven factors is the good friend who should be sought.
Several Points to Record
In the list of seven factors, the sixth is “speaking profound discourse.” When the factors are explained one by one, its heading is “one of profound discourse,” while its closing phrase again reads “this is what it means to speak profound discourse.” The list and the heading of this single item are not uniform. They are recorded here as they stand.
When the fourth item, “able to speak,” refers back to the first three, it says “what I say about being worthy of affection, worthy of esteem, and worthy of honor bears fruit.” The latter two retain their earlier wording, but “worthy of respect and affection” is shortened here to “worthy of affection.” This is recorded as written.
The seven closing phrases do not have one form. The items on being worthy of respect and affection, worthy of esteem, able to speak, and patient use “this is termed”; the item on being worthy of honor uses “this constitutes”; profound discourse uses “this is what it means to speak”; and not settling one in an unsuitable place uses “this is meant by.” Seven items have four forms. They are recorded without being made uniform.
The passage does not list what the two kinds are in 依二種行者, and the punctuation of 若於姓族住處業聚誦著非住可避 is also uncertain. Both are retained close to their literal wording here, without supplying the two kinds or imposing a definitive parsing.
Shi Huijing · Waken · The Path of Freedom · The Necessity of a Good Friend and the Seven Factors · Vernacular · Summer 2026
《解脫道論》十二品，八萬七千餘字。「善知識」這三個字，全論十見——二見在品題行〔T32 408a28〕，其餘八見全在本段之內。本段一過，直到書末，這個名字不再出現。
先把所見說在前頭：本論不是處處講善知識，是把該講的一次講完。於是這一段就成了全論唯一正面說善知識的地方——它是什麼、沒有他會怎樣、有了他會怎樣、他要具備什麼——四件事擠在一段六百字裡。同品的下一段還在講覓師之事，卻連一次「善知識」都不用，改口叫「禪師」〔T32 408c04〕、叫「和上」〔T32 408c11〕、叫「闍梨」〔T32 409a20〕。名字換了，因為位置換了：這一段立其人，下一段行其事。
起手：「爾時」二字接的是上一品
本段開口是「問：爾時何以起定？答：若初坐禪人欲生禪定，當覓勝善知識」〔T32 408a29–408b01〕。
「爾時」不是虛字。上一品〈分別定品〉的末句是「一切諸定皆入四定」〔T32 408a27〕——定的種類辨完了。辨完之後緊接一問：那麼，這定要怎麼起？
答案不是一種觀法、不是一個所緣，是一個人：「當覓勝善知識」。
論主把「起定」的第一步安在人身上，不安在法上。這是本段的位置感：分別定品講定有幾種，覓善知識品講定從誰那裡起。
沒有他：兩個譬，一個人名
「何以故？初坐禪欲生禪定得最勝定，若離善知識，成不住分」〔T32 408b01–02〕。
「不住分」不是本段自造的詞。品二辨戒時已立過一組四名——「退分、住分、勝分、達分」〔T32 402a26〕，又說「以斷非戒成就住分」〔T32 401b20〕。品八辨四禪時這一組還要再用一次〔T32 417c08〕。論主在這裡取的是舊尺：離了善知識，連「住」那一分都保不住。
接著舉一個人：「如經中說：有雲比丘成於退分」〔T32 408b02–03〕。
「如經中說」在全論只出現這一次。——本論引經、引偈、引佛語的形式有好幾種，唯獨「如經中說」這一式，通篇只用在這裡。而且用得極省：不出經名，不出品次，不說有雲比丘做了什麼、退在何處，只給一個名字和一個結果。
論主不解釋。本編也不代考。
然後兩個譬：「如人獨遊遠國，無侶開示隨意自行，如象無鉤」〔T32 408b03–04〕。
一個是人——獨自到遠國去，沒有同伴給他開示，於是「隨意自行」。一個是象——沒有鉤。
這兩個譬所說的不是「孤單」，是「沒有人管得住」。無侶開示者，隨意；無鉤之象，也是隨意。
有他：十三個譬一口氣排下來
「若坐禪人所修之行，得善知識說法教誡令其攝受」〔T32 408b04–05〕，「示除過患使得善法，從教修行精勤苦行得最勝定」〔T32 408b05–06〕。
正面的功能說完，接著是全段最密的一處：
「如富商主眾所敬貴，如親善人、如親父母」〔T32 408b07〕；「善知識者，如象所繫令不動故」〔T32 408b07–08〕；「如御車人使隨去住故，如人執拕為得善道，如醫治病為消苦楚」〔T32 408b08–10〕；「猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡」〔T32 408b10–11〕。收於「一切善法依是成滿」〔T32 408b11–12〕。
連前面失師的兩譬，一段之內十五譬。而這十五譬，每一個在全論都只出現這一次，無一重出。
其中有一件事值得指出來。象出現了兩次，而且是同一頭象。失師處作「如象無鉤」〔T32 408b04〕，得師處作「如象所繫令不動故」〔T32 408b08〕。「如象」二字全論二見，都在本段。——沒有鉤的象，和被繫住的象。論主不換動物，只換那頭象的處境。
十三譬的排法也不是隨手：先舉人所敬貴的（富商主），再舉親屬（親善人、親父母），中間夾器物與職事（象所繫、御車人、執拕、醫治病），再以天雨潤種一轉，末了以親、友、師三者收。論主既不給這十三譬分類，也不出總數。照錄不代數。
引語：不說「如世尊說」，說「教於難陀」
「是故世尊教於難陀：一切梵行，所謂善知識」〔T32 408b12–13〕。
這一句的形式要留意。論主沒有寫「如世尊說」，寫的是「教於難陀」——繫的是受教的人，不是出處。
「難陀」全論三見。品二論戒之九行成滿，有一譬作「如見難陀以威儀故」〔T32 403b12–13〕；品三收束十三頭陀，有「故佛為難陀說」〔T32 406b14〕；本段是第三見。三見之中，兩見都是佛對難陀所說的教（406b14 與 408b12），一見是拿難陀作譬。
同一個弟子，在這部論裡出現三次，兩次是被教的那個人。論主不說為什麼是他。
資格：先要兩種人，得不到，退一步取七分
「是故當覓勝善之人為善朋友」〔T32 408b13〕之後，論主開始說條件。
「云何是勝善知識？謂有所成就」〔T32 408b13–14〕。所成就者二：一是「明了修多羅、毘曇、毘尼，是謂所得成就」〔T32 408b14–15〕；二是「明了業種、得善神通，得見四諦，此二種人功德成就，是所當覓」〔T32 408b15–16〕。
這裡有一處字面上的相合，值得記住。本論在品一序分自道其所說之範圍，用的是「廣問修多羅、毘曇、毘尼事」〔T32 399c19〕。「修多羅、毘曇、毘尼」三名連舉，全論二見——一在序分說本論自己要廣問的三件事，一在此處說善知識該明了的三件事。論主要求於師者，正是他自道其書所問者。
然後是本段結構上最關鍵的一句：「若不得二種功德成就人，以七分成就善知識，是亦當覓」〔T32 408b17–18〕。
停一停：為什麼可以退，退到七分就不再退？
這裡值得停下來問。
前面說得那樣鄭重——離師則不住分，有師則一切善法成滿——照這個力度，善知識的資格應該是不可讓的。可是論主緊接著就讓了一步：得不到那兩種人，取七分成就的，「是亦當覓」。
而讓了這一步之後，七分之下再沒有第二次退讓。論文不說「若七分亦不得」該當如何。
本段答不了為什麼。可核的只有一件事：二種與七分，所驗的東西不同。
二種驗的是「所成就」——明了三藏，或明了業種、得善神通、得見四諦。這些都是他身上已經有的果。
七分驗的是相：「云何七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處」〔T32 408b18–19〕。可敬愛是「善說共住樂，心解不難」〔T32 408b20〕，可重是「戒行寂靜守念成就，不貪欲多語」〔T32 408b21–22〕——這些不是他證了什麼，是他共住起來是什麼樣子。
於是這一退，退的方向是從「他證到哪裡」退到「他跟你相處起來如何」。前者你多半驗不出來，後者住上幾日就知道。
論主不說這一層意思，本編也不代他說。這裡只把兩組所驗之事並排放著：一組是果，一組是相；而論主准許以相代果，不准許再往下退。
七目而收句四形，第六目連名字都不齊
七分逐一釋來，形制上有幾處不齊，值得一併記下。
第一，起式二形。首目作問——「云何可敬愛？」〔T32 408b19〕；其餘六目一律作「某某者」——「可重者」〔T32 408b21〕、「可貴者」〔T32 408b22〕、「能說者」〔T32 408b23〕、「忍辱者」〔T32 408b25–26〕、「深語者」〔T32 408b27〕、「不安非處者」〔T32 408b29〕。七目而只有第一目設問。
第二，收句四形。「是謂可敬愛」〔T32 408b20–21〕、「是謂可重」〔T32 408b22〕、「是謂能說」〔T32 408b25〕、「是謂忍辱」〔T32 408b26–27〕四目作「是謂」；「是為可貴」〔T32 408b23〕一目作「是為」；「是說深語」〔T32 408b29〕一目作「是說」；「此謂不安非處」〔T32 408c02〕一目作「此謂」。七目而收句四形。照錄不代齊。
第三，第六目的名字前後不一。列名時作「說深語」〔T32 408b19〕，標目時作「深語者，通達業處，若分別、想念、作意、安著，皆由執相」〔T32 408b27–28〕，收句時又作「善說如法，不如法煩惱取相能令滅盡，是說深語」〔T32 408b28–29〕。「說深語」全論二見，「深語者」全論一見——標目脫了列名的「說」字，到收句又補回來。七目之中只有這一目如此。
第四，第四目回指前三目時換了名。「能說者，我言可愛可重可貴有果」〔T32 408b23–24〕——「可重」「可貴」都照舊，獨獨「可敬愛」在這裡縮成「可愛」。「可敬愛」全論三見，全在本段，而回指的那一處不用它。
還有兩處論文自己就沒說清的。一是「依二種行者」〔T32 408b19–20〕，所謂二種是哪二種，本段不列其目；二是「不安非處者，若於姓族住處業聚誦著非住可避」〔T32 408b29–408c01〕，這一串名物的句讀有疑。兩處都照字面保留，不代為斷、不代為補。
末了「若於堪事處行令得安隱，是住可住，此謂不安非處」〔T32 408c01–02〕，總以「以此七分成就，是善知識可覓」〔T32 408c02–03〕收——與開頭的「當覓勝善知識」〔T32 408b01〕首尾同一個「覓」字。
讀法：讀一品，先把品名的字在全論數一遍
本段交出的讀法就在開頭那個所見上。
〈覓善知識品〉這個品名，關鍵詞是「善知識」。把它在全論掃一遍，得到的是：十見，二見在品題，八見在本段，此外全論沒有。
這個數字一出來，本品的結構就自己說話了：品名的那個詞集中在哪一段，那一段就是本品立義之處；其餘各段是行其事，不是立其名。於是下一段改稱禪師、和上、闍梨，就不是譯筆隨手，是位置變了。
這個方法可以帶著讀本論任何一品：先不要通讀，先把品題裡的那個詞在全書數一遍，看它落在哪裡、幾次、其後還用不用。數完再讀，就知道哪一段是這一品的立名處，哪一段是敷演。
用在本品上，答案是：立名只此一段，其後不復稱名。
帶走三件：一個所見——「善知識」全論十見，二見在品題、八見在本段，本段之外全論不再用此名；同品次段改稱禪師〔408c04〕、和上〔408c11〕、闍梨〔409a20〕，一名不用——這一段立其人，下一段行其事。一個讀法——讀一品，先把品題裡的關鍵詞在全論數一遍：它集中在哪一段，哪一段就是本品的立名處。一處停問——論主准許從「二種功德成就人」退一步取「七分成就」，而七分之下不再設退〔T32 408b17–18〕：可核者只有二組所驗之事不同——二種驗其所證之果，七分驗其共住之相；論主不言其故，本編不代判。
還有四件小事該記著：十五譬相連而各自全論一見，「如象」二見皆在本段（一無鉤、一所繫）；「如經中說」全論一見，引經而不出經名、不敘其事；「修多羅、毘曇、毘尼」三名連舉全論二見——一在品一序分自道所問，一在此處要求於師；七目而起式二形、收句四形，第六目列名作「說深語」而標目作「深語者」。
The Path of Freedom has twelve chapters and more than eighty-seven thousand characters. The three-character Chinese expression rendered “good friend” occurs ten times in the entire treatise—twice in the chapter-heading line 〔T32 408a28〕, with the remaining eight occurrences all within this passage. Once this passage has ended, the name does not appear again through the end of the book.
The central observation may be stated at the outset: the treatise does not discuss the good friend everywhere; it says everything it has to say in one place. This passage therefore becomes the sole place in the entire treatise that speaks directly about the good friend—what such a person is, what happens in that person’s absence, what happens in that person’s presence, and what qualifications that person must possess. Four matters are compressed into a passage of six hundred characters. The next passage in the same chapter still concerns seeking a teacher, yet it does not use “good friend” even once. It changes the names to “meditation teacher” 〔T32 408c04〕, “heshang” 〔T32 408c11〕, and “ācariya” 〔T32 409a20〕. The name changes because the person’s position changes: this passage establishes who the person is; the next puts the relationship into practice.
The Opening: “At This Point” Connects to the Preceding Chapter
The passage opens: “Question: At this point, how is concentration to arise? Answer: If a person beginning seated meditation wishes to bring meditative concentration into being, that person should seek a superior good friend” 〔T32 408a29–408b01〕.
“At this point” is not an empty expression. The preceding Chapter on the Analysis of Concentration closes with “all concentrations enter into the four concentrations” 〔T32 408a27〕—the kinds of concentration have been distinguished. Immediately after that distinction comes a question: then how is this concentration to arise?
The answer is not a contemplative method or an object of meditation. It is a person: “one should seek a superior good friend.”
The treatise author places the first step in the arising of concentration in a person, not in a method. This is the positional force of the passage: the Chapter on the Analysis of Concentration explains how many kinds of concentration there are; the Chapter on Seeking a Good Friend explains from whom concentration begins.
Without Such a Person: Two Comparisons and One Name
“Why? If a person beginning seated meditation wishes to bring meditative concentration into being and attain the most excellent concentration, but is apart from a good friend, that person fails to remain in the division of stability” 〔T32 408b01–02〕.
The expression translated here as “fails to remain in the division of stability” is not coined in this passage. When the second chapter distinguishes virtue, it establishes four names—“the division of regression, the division of stability, the division of excellence, and the division of reaching” 〔T32 402a26〕—and also says “accomplishes the division of stability” 〔T32 401b20〕. The eighth chapter uses the group again when distinguishing the four meditations 〔T32 417c08〕. The author applies an old measure here: apart from a good friend, the practitioner cannot preserve even the division of “stability.”
One person is then given: “As it is said in a scripture, the bhikkhu 有雲 came to belong to the division of regression” 〔T32 408b02–03〕.
The formula “as it is said in a scripture” occurs only once in the entire treatise. The work has several ways to introduce scripture, verse, and words of the Buddha, but this exact formula is used nowhere else. It is also used with great economy: no scripture or chapter is named; the passage does not say what the bhikkhu 有雲 did or where the regression occurred. It gives only one name and one result.
The author does not explain further. This edition supplies no investigation on the author’s behalf.
Then come two comparisons: “like someone travelling alone in a distant country, with no companion to give guidance and therefore going wherever one pleases; like an elephant without a hook” 〔T32 408b03–04〕.
One is a person—travelling alone to a distant country, without a companion to offer guidance, and therefore acting at will. The other is an elephant—without a hook.
These two comparisons concern not “loneliness,” but “having no one able to restrain the practitioner.” Without a companion to guide, the traveller acts at will; the elephant without a hook does the same.
With Such a Person: Thirteen Comparisons in One Sequence
“When a person practising seated meditation gains a good friend who teaches the Dhamma, gives instruction, and brings that person under guidance” 〔T32 408b04–05〕, that friend “shows how to remove faults and obtain wholesome qualities, so that by practising according to the teaching and working diligently through hardship the person attains the most excellent concentration” 〔T32 408b05–06〕.
Once the positive function has been stated, the passage reaches its densest sequence:
“Like a wealthy merchant-leader whom the people respect and esteem, like drawing near to a good person, like drawing near to one’s parents” 〔T32 408b07〕; “as for a good friend, like an elephant tethered so that it does not move” 〔T32 408b07–08〕; “like a charioteer making the carriage go or stop accordingly, like a person holding a rudder and thereby gaining a good course, like a physician treating illness and removing distress” 〔T32 408b08–10〕; “like rain from the heavens moistening and benefiting every seed, like a mother nurturing her child, like a father instructing his son, like kin who cause no difficulty, like a friend who brings benefit, and like a teacher who gives instruction” 〔T32 408b10–11〕. It closes with “all wholesome qualities reach fulfilment in dependence on this” 〔T32 408b11–12〕.
Together with the two comparisons for the absence of a teacher, there are fifteen comparisons in this one passage. Every one of the fifteen occurs only once in the whole treatise, and none is repeated.
One feature deserves to be pointed out. The elephant appears twice, and it is the same elephant. In the absence of the teacher it is “like an elephant without a hook” 〔T32 408b04〕; in the teacher’s presence it is “like an elephant tethered so that it does not move” 〔T32 408b08〕. The words “like an elephant” occur twice in the whole treatise, both in this passage. One elephant is without a hook; the other is tethered. The author changes not the animal but the situation of that elephant.
The ordering of the thirteen is not casual. It begins with a person whom others esteem, the wealthy merchant-leader; it turns to close relations, drawing near to a good person and to one’s parents; it places instruments and occupations in the middle—the tethered elephant, the charioteer, the rudder-holder, and the physician; it pivots through rain moistening seeds; and it ends with kin, friend, and teacher. The author neither classifies these thirteen comparisons nor states their total. They are recorded without a supplied classification or number.
The Introduced Words: Not “As the Blessed One Said,” but “Instructed Nantuo”
“Therefore the Blessed One instructed Nantuo: the whole of the holy life is what is called a good friend” 〔T32 408b12–13〕.
The form of this sentence should be retained. The author does not write “as the Blessed One said”; the wording is “instructed Nantuo.” The sentence is tied to the recipient of the instruction, not to a source.
“Nantuo” occurs three times in the whole treatise. In chapter two, one comparison within the nine practices that fulfil virtue reads “as when seeing Nantuo through deportment” 〔T32 403b12–13〕. At the close of the thirteen ascetic practices in chapter three, the text has “therefore the Buddha spoke for Nantuo” 〔T32 406b14〕. The present occurrence is the third. Of the three, two are instructions spoken by the Buddha to Nantuo (406b14 and 408b12), while one uses Nantuo as a comparison.
The same disciple appears three times in this treatise, twice as the person being instructed. The author does not say why that person is Nantuo.
Qualifications: First Two Kinds of Person; If They Cannot Be Found, Step Down Once to the Seven Factors
After “one should therefore seek the most excellent wholesome person as a good companion” 〔T32 408b13〕, the author begins to state the conditions.
“What constitutes a superior good friend? It is a person who possesses accomplishment” 〔T32 408b13–14〕. The accomplished are of two kinds. One “understands sutta, abhidhamma, and vinaya—this is termed accomplishment in what has been attained” 〔T32 408b14–15〕. The other “understands kinds of kamma, obtains excellent supernormal knowledge, and sees the four truths; these two kinds of person are accomplished in qualities and are the ones who should be sought” 〔T32 408b15–16〕.
One verbal correspondence here deserves to be remembered. In the opening chapter, the treatise’s own account of its range says that it “inquires broadly into the matters of sutta, abhidhamma, and vinaya” 〔T32 399c19〕. The three terms “sutta, abhidhamma, and vinaya” occur together twice in the whole treatise—once in the introduction, describing the three matters investigated by this book, and once here, describing the three matters that a good friend should understand. What the author requires from the teacher is exactly what the author says this book investigates.
Then comes the structurally decisive sentence: “If a person accomplished in either of these two ways cannot be found, a good friend accomplished in seven factors should also be sought” 〔T32 408b17–18〕.
Pause: Why May One Step Down, and Why Is There No Further Step Beneath the Seven Factors?
This is a place to pause and ask.
The passage has spoken with great force—apart from the teacher one fails to remain in the division of stability; with the teacher all wholesome qualities reach fulfilment. On that basis, one might expect the qualifications of the good friend to admit of no reduction. Yet the author immediately yields one step: if neither of those two kinds of person can be found, one accomplished in seven factors “should also be sought.”
After yielding that one step, however, there is no second reduction beneath the seven factors. The text does not say what one should do “if even the seven factors cannot be found.”
The passage does not answer why. Only one difference can be verified: the two kinds and the seven factors test different things.
The two kinds test “what has been accomplished”—understanding the three collections, or understanding kinds of kamma, obtaining excellent supernormal knowledge, and seeing the four truths. These are attainments already present in the person.
The seven factors test observable characteristics: “What are the seven factors? Being worthy of respect and affection, worthy of esteem, worthy of honor, able to speak, patient, speaking profound discourse, and not settling one in an unsuitable place” 〔T32 408b18–19〕. Being worthy of respect and affection is being one who “speaks well, is a joy to live with, and opens the mind without making things difficult” 〔T32 408b20〕. Being worthy of esteem means that “one’s conduct in virtue is peaceful, one has accomplished guarded mindfulness, and one is neither greedy in desire nor talkative” 〔T32 408b21–22〕. These do not say what the person has realized; they say what it is like to live with that person.
The direction of the step down is therefore from “what has this person realized?” to “what is it like to live with this person?” The former is usually beyond one’s ability to test; the latter becomes visible after living together for several days.
The author does not state this level of meaning, and this edition does not state it on the author’s behalf. It places the two things tested side by side: one group concerns attained results, the other observable qualities. The author allows qualities to stand in place of attainments, but permits no further step down.
Seven Items with Four Closing Forms; Even the Sixth Item’s Name Is Not Uniform
As the seven factors are explained one by one, several formal differences should be recorded together.
First, there are two forms of opening. The first item is posed as a question—“What is being worthy of respect and affection?” 〔T32 408b19〕. The remaining six use the form “one who is X”: “one who is worthy of esteem” 〔T32 408b21〕, “one who is worthy of honor” 〔T32 408b22〕, “one who is able to speak” 〔T32 408b23〕, “one who is patient” 〔T32 408b25–26〕, “one of profound discourse” 〔T32 408b27〕, and “one who does not settle another in an unsuitable place” 〔T32 408b29〕. Of the seven items, only the first opens as a question.
Second, there are four forms of closing. The four items on being worthy of respect and affection 〔T32 408b20–21〕, worthy of esteem 〔T32 408b22〕, able to speak 〔T32 408b25〕, and patient 〔T32 408b26–27〕 close with “this is termed.” The item on being worthy of honor 〔T32 408b23〕 closes with “this constitutes.” The profound-discourse item 〔T32 408b29〕 closes with “this is what it means to speak.” The final item 〔T32 408c02〕 closes with “this is meant by.” Seven items have four closing forms. They are recorded without being regularized.
Third, the sixth item’s name changes. In the list it is “speaking profound discourse” 〔T32 408b19〕. Its heading is “one of profound discourse, who penetrates the field of practice; discrimination, recollection, attention, and fixation all arise through grasping a sign” 〔T32 408b27–28〕. Its closing phrase returns to “speaks well and in accordance with the Dhamma, and can bring to complete cessation the defiled grasping of signs that is not in accordance with the Dhamma; this is what it means to speak profound discourse” 〔T32 408b28–29〕. “Speaking profound discourse” occurs twice in the whole treatise, while “one of profound discourse” occurs once. The word “speaking” is present in the list, absent from the heading, and restored in the closing phrase. No other factor changes in this way.
Fourth, the fourth item changes the name when referring back to the first three. “One who is able to speak thinks, ‘What I say about being worthy of affection, worthy of esteem, and worthy of honor bears fruit’” 〔T32 408b23–24〕. “Worthy of esteem” and “worthy of honor” retain their wording, but “worthy of respect and affection” is shortened here to “worthy of affection.” “Worthy of respect and affection” occurs three times in the whole treatise, all in this passage, and the place that refers back to it does not use the full form.
Two further places are not made clear by the text itself. One is 依二種行者 〔T32 408b19–20〕: the passage does not list what the two kinds are, and the sequence can be parsed either as “depending on two kinds of practice” or “a practitioner of two kinds.” The other is “one who does not settle another in an unsuitable place: if, with respect to clan, residence, occupation-group, and attachment to recitation, a place is unfit to stay, it is avoided” 〔T32 408b29–408c01〕, whose string of terms remains uncertain in punctuation. Both are retained close to their literal wording, without a supplied division or completion.
The final item continues, “if it is a place fit for undertaking affairs, conduct there brings security, and it is a residence in which one may stay; this is meant by not settling another in an unsuitable place” 〔T32 408c01–02〕. The whole passage closes, “one accomplished in these seven factors is the good friend who should be sought” 〔T32 408c02–03〕. The opening “one should seek a superior good friend” 〔T32 408b01〕 and the closing share the same act of seeking.
Reading Practice: Before Reading a Chapter, Count Its Key Word Across the Treatise
The reading practice offered by this passage lies in the initial observation.
The key expression in the title Chapter on Seeking a Good Friend is “good friend.” A scan of the full treatise gives this result: ten occurrences, two in the chapter heading, eight in this passage, and none elsewhere in the treatise.
Once that count is known, the structure of the chapter speaks for itself: the passage in which the title’s key expression is concentrated is the passage that establishes the chapter’s meaning; the remaining passages put the matter into practice without restating its name. The next passage’s change to “meditation teacher,” “heshang,” and “ācariya” is therefore not a casual variation in wording. The person’s position has changed.
The same method can be brought to any chapter of this treatise: before reading through it, count the key expression in the chapter title across the entire book. See where it occurs, how often it occurs, and whether it continues afterward. Read only after counting, and it becomes clear which passage establishes the chapter’s name and which passages unfold it.
Applied here, the result is: the name is established only in this passage and is not used again afterward.
Take away three things. One observation: “good friend” occurs ten times in the entire treatise—twice in the chapter heading, eight times in this passage, and nowhere after it; the next passage in the same chapter changes the names to “meditation teacher” 〔408c04〕, “heshang” 〔408c11〕, and “ācariya” 〔409a20〕 without using the earlier name—this passage establishes the person; the next puts the relationship into practice. One reading practice: before reading a chapter, count the key expression in its title across the whole treatise; where it is concentrated is where that chapter establishes its name. One place to pause: the author permits a step down from “a person accomplished in either of two ways” to one “accomplished in the seven factors,” but provides no further step beneath the seven 〔T32 408b17–18〕. Only the differing objects of examination can be verified: the two kinds examine the person’s attained results, while the seven examine what it is like to live with that person. The author does not state why, and this edition does not adjudicate on the author’s behalf.
Four smaller matters should also be retained: the fifteen comparisons form one sequence and each occurs only once in the whole treatise; within that sequence, the two “like an elephant” comparisons both occur here, one without a hook and one tethered; “as it is said in a scripture” occurs once in the whole treatise, introducing a scripture without naming it or narrating its event; “sutta, abhidhamma, and vinaya” occur together twice, once in the author’s account of what the book investigates and once in what the teacher should understand; and the seven factors have two forms of opening and four forms of closing, with “speaking profound discourse” in the list but “one of profound discourse” in the heading.
Shi Huijing · Waken · The Path of Freedom · The Necessity of a Good Friend and the Seven Factors · Exposition · Summer 2026
考據Apparatus
全段定位 本段為《解脫道論》卷第二〈覓善知識品〉之開卷，亦即本品首段。卷第二開於〔T32 404b16〕，品題「覓善知識品第五」在〔T32 408a28〕，正文自〔T32 408a29〕起；前品〈分別定品〉收於〔T32 408a27〕。本段自「爾時何以起定」一問起，先說離師之失、次說得師之益（十五譬相連），引世尊教難陀之語作結；次辨勝善知識之二種功德成就，不得則降取七分，末逐一釋其七分而收。底本一段〔T32 408a29–408c03〕。
一、科判定位
一段而成八節。全段一問，其下一氣至結；節內設問四處，皆答文自設，不別立問答：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·問與總答 | 「問：爾時何以起定？答：若初坐禪人欲生禪定，當覓勝善知識」〔T32 408a29–408b01〕 |
| 第二節·離師之失 | 「何以故？初坐禪欲生禪定得最勝定，若離善知識，成不住分」〔T32 408b01–02〕…「如人獨遊遠國，無侶開示隨意自行，如象無鉤」〔T32 408b03–04〕 |
| 第三節·得師之益 | 「若坐禪人所修之行，得善知識說法教誡令其攝受」〔T32 408b04–05〕…「示除過患使得善法，從教修行精勤苦行得最勝定」〔T32 408b05–06〕 |
| 第四節·譬列 | 「如富商主眾所敬貴，如親善人、如親父母」〔T32 408b07〕…「猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡」〔T32 408b10–11〕，收於「一切善法依是成滿」〔T32 408b11–12〕 |
| 第五節·引世尊教難陀 | 「是故世尊教於難陀：一切梵行，所謂善知識」〔T32 408b12–13〕…「是故當覓勝善之人為善朋友」〔T32 408b13〕 |
| 第六節·二種功德成就人 | 「云何是勝善知識？謂有所成就」〔T32 408b13–14〕…「明了業種、得善神通，得見四諦，此二種人功德成就，是所當覓」〔T32 408b15–16〕 |
| 第七節·七分之標 | 「若不得二種功德成就人，以七分成就善知識，是亦當覓」〔T32 408b17–18〕…「云何七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處」〔T32 408b18–19〕 |
| 第八節·七分逐釋並結 | 「云何可敬愛？依二種行者，善說共住樂，心解不難，是謂可敬愛」〔T32 408b19–21〕…「以此七分成就，是善知識可覓」〔T32 408c02–03〕 |
單元界與問答界之相合：起於品題之次行、訖於七分之結，本段一問〔408a29〕，中無第二「問：」；答文自設之問四處（何以故〔408b01〕·云何是勝善知識〔408b13〕·云何七分〔408b18〕·云何可敬愛〔408b19〕）皆在答內。其前為〈分別定品〉之末句「一切諸定皆入四定」〔T32 408a27〕，「爾時」二字即承彼而起；其後即「問：云何應覓」〔T32 408c03〕另起尋師之事。
全段定位錨
〔T32, 408a29–408c03〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 善知識 | 「若初坐禪人欲生禪定，當覓勝善知識」〔T32 408a29–408b01〕；「以此七分成就，是善知識可覓」〔T32 408c02–03〕 | 「善知識」全論十見（408a28·408a28·408b01·408b02·408b05·408b07–08·408b13·408b14·408b17–18·408c03）——二見在品題行、八見在本段，本段之外全論不復用此名。同品次段〔408c03 起〕改稱禪師·和上·闍梨，一無此名。「勝善知識」全論二見（408b01·408b14）。全書末段之十二品總錄稱本品一事作「求善友」〔T32 461c18〕，與品題「覓善知識」不齊，照錄不代齊 |
| 不住分／退分 | 「若離善知識，成不住分」〔T32 408b02〕；「如經中說：有雲比丘成於退分」〔T32 408b02–03〕 | 「成不住分」全論一見〔408b02〕；「成於退分」全論二見（408b03·417c10）。「分」之一組出品二——「戒有四種，謂退分、住分、勝分、達分」〔T32 402a26〕，「成就住分」全論二見（401b20·402a29）；品八四禪處復用此組，作「有人成勝分、有人成達分」〔T32 417c08〕。本段之「不住分」即取彼組而加否定，論文不另釋，照錄不代補 |
| 有雲比丘 | 「如經中說：有雲比丘成於退分」〔T32 408b02–03〕 | 「有雲比丘」全論一見〔408b03〕。論文不出其事、不出所引之經名；本編不代考其人其事（引式見目四） |
| 難陀 | 「是故世尊教於難陀：一切梵行，所謂善知識」〔T32 408b12–13〕 | 「難陀」全論三見（403b13·406b14·408b12）：品二作譬「如見難陀以威儀故」〔403b12–13〕，品三頭陀攝約處作「故佛為難陀說」〔406b14〕，本段作「世尊教於難陀」。三見之中二見皆為佛對難陀所說之教（406b14·408b12），一見為譬。「一切梵行」全論一見〔408b12〕 |
| 修多羅·毘曇·毘尼 | 「明了修多羅、毘曇、毘尼，是謂所得成就」〔T32 408b14–15〕 | 「修多羅、毘曇、毘尼」三名連舉全論二見（399c19·408b14–15）：一在品一序分「廣問修多羅、毘曇、毘尼事」〔399c19〕，一即本段。論主自道其所廣問者三事，與其所求善知識所應明了者三事，字面全同。單詞之數各異（「修多羅」四見·「毘尼」三見），照錄不代齊 |
| 業種 | 「明了業種、得善神通，得見四諦，此二種人功德成就」〔T32 408b15–16〕 | 「明了業種」全論一見〔408b15〕。論文不自釋「業種」，照字面保留、不代考定；全論另有「業種」二字之字面重出〔440a16〕，實為「以業種種性」之斷取，非同一詞。 |
| 七分 | 「以七分成就善知識，是亦當覓」〔T32 408b17–18〕；「云何七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處」〔T32 408b18–19〕 | 「七分」全論四見（408b17·408b18·408c03·459b07）；其第四見作「七分除思惟」〔459b07–08〕，屬品十二辨道支有覺無覺之數，與本段之七分無涉。照錄不代繫 |
| 說深語／深語 | 列名作「說深語」〔T32 408b19〕；標目作「深語者，通達業處」〔T32 408b27〕；收句作「善說如法，不如法煩惱取相能令滅盡，是說深語」〔T32 408b28–29〕 | 列名與標目不齊：「說深語」全論二見（408b19·408b29），「深語者」全論一見〔408b27〕。七分之中唯此一目，其標目脫列名之「說」字而收句復之。餘六目列名與標目、收句三處字面皆齊。照錄不代齊 |
| 可敬愛／可愛 | 「云何可敬愛？依二種行者，善說共住樂，心解不難，是謂可敬愛」〔T32 408b19–21〕；「能說者，我言可愛可重可貴有果」〔T32 408b23–24〕 | 「可敬愛」全論三見（408b18·408b19·408b20–21），皆在本段。而第四目回指前三目時作「可愛可重可貴」〔408b23–24〕——「可重」「可貴」照舊，獨「可敬愛」縮作「可愛」。照錄不代齊 |
| 依二種行者 | 「云何可敬愛？依二種行者，善說共住樂，心解不難」〔T32 408b19–20〕 | 「依二種行者」全論一見〔408b19–20〕。所謂二種者，論文不列其目；句讀亦有二讀之疑（「依二種行」／「二種行者」），待考，本編不代斷、不代補 |
| 不安非處 | 「不安非處者，若於姓族住處業聚誦著非住可避」〔T32 408b29–408c01〕；「若於堪事處行令得安隱，是住可住，此謂不安非處」〔T32 408c01–02〕 | 「不安非處」全論三見（408b19·408b29·408c02），皆在本段。其釋分可避與可住二面，而「姓族住處業聚誦著」一語之句讀待考，照字面保留。 |
三、校記與異讀
本段範圍內大正藏校記七處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 408a29 | 以（爾時何以起定） | 以故 | 【宋】【元】【明】【宮】 |
| 408b01 | 生禪定（初坐禪欲生禪定得最勝定） | 〔－〕 | 【宮】 |
| 408b05 | 誡（得善知識說法教誡） | 戒 | 【宋】【元】【明】【宮】 |
| 408b09 | 拕（如人執拕為得善道） | 柁 | 【宋】【元】【明】【宮】 |
| 408b16 | 得（得見四諦） | 〔－〕 | 【宮】 |
| 408b21 | 愛（是謂可敬愛） | 可愛 | 【宋】【元】【明】【宮】 |
| 408b26 | 令（能令無滯綺語總語相） | 令解 | 【宋】【元】【明】【宮】 |
誌錄不判四事：
- 408b01「生禪定」與 408b16「得」二條之異讀作〔－〕，即宮本無此字（此三字），非二讀之異；本文從底本。
- 408b05「說法教誡」之「誡」，四本作「戒」——二讀之別在教誡與教戒。並錄不判，本文從底本。
- 408b21「是謂可敬愛」之「愛」，四本作「可愛」——所異者在此一目之名，而第四目回指前三目時正作「我言可愛可重可貴有果」〔408b23–24〕。校記之三欄照錄，其所成之句形不代擬。並錄不判，本文從底本。
- 408b26「能令無滯綺語總語相」之「令」，四本作「令解」。並錄不判，本文從底本。
校本零命中三項：本段缺字零命中；夾註零命中；範圍內無校本已改正文者（七條皆為記而未採之形，本文與大正本同）。
四、論主引據
引經一處：「如經中說：有雲比丘成於退分」〔T32 408b02–03〕。「如經中說」全論一見〔408b02–03〕——本論引經之式以此為僅有之一形；論文不出經名、不出品次、不敘其事，僅以一人名一結果為證。照錄不代考。
引佛語一處：「是故世尊教於難陀：一切梵行，所謂善知識」〔T32 408b12–13〕。論文不稱「如世尊說」而作「教於難陀」，繫其受教之人而不繫其出處。同式之語見於品三「故佛為難陀說」〔T32 406b14〕。照錄不代考其所出。
其餘引據零命中：全段無「如佛所說」「如阿毘曇說」等引式，亦無稱引尊者之語，亦無異說。
五、譬喻·修辭
- 十五譬相連〔T32 408b03–408b11〕：離師之失二譬——「如人獨遊遠國，無侶開示隨意自行」〔408b03–04〕·「如象無鉤」〔408b04〕；得師之益十三譬——「如富商主眾所敬貴」·「如親善人」·「如親父母」〔408b07〕·「如象所繫令不動故」〔408b08〕·「如御車人使隨去住故」·「如人執拕為得善道」·「如醫治病為消苦楚」〔408b08–10〕·「猶如天雨潤益諸種」·「如母養兒」·「如父教子」·「如親無難」·「如友饒益」·「如師教誡」〔408b10–11〕。十五譬各自全論一見，無一重出。
- 一物二用〔T32 408b04·408b07–08〕：「如象」全論二見，皆在本段——一為「如象無鉤」（無師之相），一為「如象所繫令不動故」（有師之相）。同一象，一無鉤、一所繫。
- 譬之次序〔T32 408b07–408b11〕：先以人之所貴（富商主）起，次以親屬（親善人·親父母·母養兒·父教子），中夾器物與職事（象所繫·御車人·執拕·醫治病），復以天雨潤種，末以親·友·師三者收。十三譬不作分類、不出總數，照錄不代數。
- 另有「如」式一處〔T32 408b26〕：七分之忍辱目作「如賢聖故」，屬釋文之比况，不入上列譬串。
- 七分之起式二形（408b19·408b21·408b22·408b23·408b25·408b27·408b29）：首目作「云何可敬愛？」，餘六目皆作「某某者」。
- 七分之收句四形（408b20–21·408b22·408b23·408b25·408b26–27·408b29·408c02）：「是謂可敬愛」·「是謂可重」·「是謂能說」·「是謂忍辱」四目作是謂，「是為可貴」一目作是為，「是說深語」一目作是說，「此謂不安非處」一目作此謂。七目而收句四形，照錄不代齊。
- 降階之式〔T32 408b13–18〕：先出「二種人功德成就，是所當覓」，次以「若不得二種功德成就人，以七分成就善知識，是亦當覓」承之。降一階而止，其下不更設降階。
六、章內互讀
- 前指：「爾時」承〈分別定品〉之末「一切諸定皆入四定」〔T32 408a27〕；品二立「戒有四種，謂退分、住分、勝分、達分」〔T32 402a26〕、「成就住分」〔T32 402a29〕；「難陀」之二見在品二〔T32 403b13〕與品三〔T32 406b14〕；「修多羅、毘曇、毘尼」三名連舉之另一見在品一序分〔T32 399c19〕。
- 後指：本品次段〔T32 408c03 起〕通篇不用「善知識」一名，改稱禪師〔408c04〕·和上〔408c11〕·闍梨〔409a20〕；品八四禪處復用此組，作「有人成勝分、有人成達分」〔T32 417c08〕；「成於退分」之另一見在〔T32 417c10〕；全書末段十二品總錄之本品一目作「求善友」〔T32 461c18〕，與品題「覓善知識」不齊。
- 卷／品次：本段在卷第二〈覓善知識品〉（卷第二開 404b16、收 409b17；品題行〔T32 408a28〕）。本品全在卷第二之內，而其訖恰與卷第二之訖相接（本品末句在 409b16，卷第二收於 409b17）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This passage opens the Chapter on Seeking a Good Friend in fascicle two of the Path of Freedom and is the first passage of the chapter. Fascicle two begins at 〔T32 404b16〕; the chapter heading, “5, Chapter on Seeking a Good Friend,” is at 〔T32 408a28〕; and the body begins at 〔T32 408a29〕, after the preceding Chapter on the Analysis of Concentration closes at 〔T32 408a27〕. Beginning with the question “At this point, how is concentration to arise?”, the passage first states the loss that follows from being apart from the teacher, then the benefit of obtaining one, with fifteen comparisons in sequence. It concludes this movement by introducing the Blessed One’s instruction to Nantuo. It then distinguishes two kinds of person accomplished in the qualities of a superior good friend; if neither can be found, it steps down to the seven factors and closes by explaining each factor. The base text is one paragraph 〔T32 408a29–408c03〕.
1. Structural Division
One paragraph forms eight sections. There is one main question, after which the answer continues without interruption to the close. Four questions inside the sections are questions posed within the answer and do not establish separate question-and-answer units:
| Section | Verbatim opening and closing of the source, with anchors |
|---|---|
| 1 · Question and general answer | “Question: At this point, how is concentration to arise? Answer: If a person beginning seated meditation wishes to bring meditative concentration into being, that person should seek a superior good friend” 〔T32 408a29–408b01〕 |
| 2 · The loss of being apart from the teacher | “Why? If a person beginning seated meditation wishes to bring meditative concentration into being and attain the most excellent concentration, but is apart from a good friend, that person fails to remain in the division of stability” 〔T32 408b01–02〕 … “like someone travelling alone in a distant country, with no companion to give guidance and therefore going wherever one pleases; like an elephant without a hook” 〔T32 408b03–04〕 |
| 3 · The benefit of obtaining the teacher | “When a person practising seated meditation gains a good friend who teaches the Dhamma, gives instruction, and brings that person under guidance” 〔T32 408b04–05〕 … “shows how to remove faults and obtain wholesome qualities, so that by practising according to the teaching and working diligently through hardship the person attains the most excellent concentration” 〔T32 408b05–06〕 |
| 4 · The sequence of comparisons | “Like a wealthy merchant-leader whom the people respect and esteem, like drawing near to a good person, like drawing near to one’s parents” 〔T32 408b07〕 … “like rain from the heavens moistening and benefiting every seed, like a mother nurturing her child, like a father instructing his son, like kin who cause no difficulty, like a friend who brings benefit, and like a teacher who gives instruction” 〔T32 408b10–11〕, closing with “all wholesome qualities reach fulfilment in dependence on this” 〔T32 408b11–12〕 |
| 5 · The Blessed One’s instruction to Nantuo | “Therefore the Blessed One instructed Nantuo: the whole of the holy life is what is called a good friend” 〔T32 408b12–13〕 … “one should therefore seek the most excellent wholesome person as a good companion” 〔T32 408b13〕 |
| 6 · Two kinds of person accomplished in qualities | “What constitutes a superior good friend? It is a person who possesses accomplishment” 〔T32 408b13–14〕 … “understands kinds of kamma, obtains excellent supernormal knowledge, and sees the four truths; these two kinds of person are accomplished in qualities and are the ones who should be sought” 〔T32 408b15–16〕 |
| 7 · Statement of the seven factors | “If a person accomplished in either of these two ways cannot be found, a good friend accomplished in seven factors should also be sought” 〔T32 408b17–18〕 … “What are the seven factors? Being worthy of respect and affection, worthy of esteem, worthy of honor, able to speak, patient, speaking profound discourse, and not settling one in an unsuitable place” 〔T32 408b18–19〕 |
| 8 · Explanation of the seven factors and conclusion | “What is being worthy of respect and affection? As for 依二種行者, one speaks well, is a joy to live with, and opens the mind without making things difficult; this is termed being worthy of respect and affection” 〔T32 408b19–21〕 … “one accomplished in these seven factors is the good friend who should be sought” 〔T32 408c02–03〕 |
Agreement between unit boundary and question-and-answer boundary: the unit begins on the line after the chapter heading and ends with the conclusion of the seven factors. There is one main question in the passage 〔408a29〕, and no second “Question:” occurs within it. The four questions posed inside the answer—why 〔408b01〕, what constitutes a superior good friend 〔408b13〕, what are the seven factors 〔408b18〕, and what is being worthy of respect and affection 〔408b19〕—all remain part of that answer. Before the unit stands the final sentence of the Chapter on the Analysis of Concentration, “all concentrations enter into the four concentrations” 〔T32 408a27〕, which is what “at this point” takes up. Immediately after the unit, “Question: How should one seek?” 〔T32 408c03〕 begins the practical act of seeking the teacher.
Locator for the whole passage
〔T32, 408a29–408c03〕
2. Terms and Translation (Each Verbatim Phrase Tied to Its Anchor)
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Good friend | “If a person beginning seated meditation wishes to bring meditative concentration into being, that person should seek a superior good friend” 〔T32 408a29–408b01〕; “one accomplished in these seven factors is the good friend who should be sought” 〔T32 408c02–03〕 | “Good friend” occurs ten times in the entire treatise (408a28·408a28·408b01·408b02·408b05·408b07–08·408b13·408b14·408b17–18·408c03): two occurrences are in the chapter-heading line, eight are in this passage, and the name does not occur elsewhere in the treatise. The next passage 〔T32 408c03 onward〕 changes to “meditation teacher,” “heshang,” and “ācariya,” without using this name. “Superior good friend” occurs twice in the treatise (408b01·408b14). The final survey of the twelve chapters names this chapter’s subject as “seeking a good companion” 〔T32 461c18〕, not “seeking a good friend”; both forms are retained without regularization |
| Division of non-stability / division of regression | “Apart from a good friend, one fails to remain in the division of stability” 〔T32 408b02〕; “as it is said in a scripture, the bhikkhu 有雲 came to belong to the division of regression” 〔T32 408b02–03〕 | The exact expression “fails to remain in the division of stability” occurs once in the treatise 〔408b02〕; “came to belong to the division of regression” occurs twice (408b03·417c10). The four-part group is established in chapter two—“virtue is of four kinds: the division of regression, the division of stability, the division of excellence, and the division of reaching” 〔T32 402a26〕. “Accomplishes the division of stability” occurs twice (401b20·402a29), and chapter eight uses the group again with “one person accomplishes the division of excellence; one person accomplishes the division of reaching” 〔T32 417c08〕. The present negative form takes that established group and negates stability; the treatise does not explain it again, and no completion is supplied |
| Bhikkhu 有雲 | “As it is said in a scripture, the bhikkhu 有雲 came to belong to the division of regression” 〔T32 408b02–03〕 | “Bhikkhu 有雲” occurs once in the entire treatise 〔408b03〕. The treatise supplies neither the episode nor the title of the scripture cited; this edition does not reconstruct the person or narrative (see section 4 for the citation formula) |
| Nantuo | “Therefore the Blessed One instructed Nantuo: the whole of the holy life is what is called a good friend” 〔T32 408b12–13〕 | “Nantuo” occurs three times in the treatise (403b13·406b14·408b12): chapter two uses the comparison “as when seeing Nantuo through deportment” 〔403b12–13〕; chapter three has “therefore the Buddha spoke for Nantuo” 〔406b14〕; and the present passage says “the Blessed One instructed Nantuo.” Two of the three occurrences concern an instruction spoken by the Buddha to Nantuo (406b14·408b12), while one is a comparison. “The whole of the holy life” occurs once 〔408b12〕 |
| Sutta · abhidhamma · vinaya | “Understanding sutta, abhidhamma, and vinaya—this is termed accomplishment in what has been attained” 〔T32 408b14–15〕 | The three names “sutta, abhidhamma, and vinaya” occur together twice in the whole treatise (399c19·408b14–15): first in the opening chapter, “inquires broadly into the matters of sutta, abhidhamma, and vinaya” 〔399c19〕, and second here. The three matters the author says the book investigates are verbally identical to the three matters the sought good friend should understand. Their individual counts differ (“sutta” four times and “vinaya” three times); the text is not made uniform |
| Kinds of kamma | “Understanding kinds of kamma, obtaining excellent supernormal knowledge, and seeing the four truths; these two kinds of person are accomplished in qualities” 〔T32 408b15–16〕 | “Understanding kinds of kamma” occurs once in the whole treatise 〔408b15〕. The treatise does not explain this term. The characters 業種 appear again at 〔440a16〕 only across the sequence “through kamma, various kinds and natures,” not as the same expression. The wording is retained without determining its technical sense |
| Seven factors | “A good friend accomplished in seven factors should also be sought” 〔T32 408b17–18〕; “What are the seven factors? Being worthy of respect and affection, worthy of esteem, worthy of honor, able to speak, patient, speaking profound discourse, and not settling one in an unsuitable place” 〔T32 408b18–19〕 | “Seven factors” occurs four times in the treatise (408b17·408b18·408c03·459b07). The fourth occurrence, “the seven factors apart from intention” 〔459b07–08〕, concerns the count of path factors with and without thought in chapter twelve and is unrelated to this set of seven. The two are recorded without being joined |
| Speaking profound discourse / one of profound discourse | The list has “speaking profound discourse” 〔T32 408b19〕; the heading has “one of profound discourse, who penetrates the field of practice” 〔T32 408b27〕; and the closing reads “speaks well and in accordance with the Dhamma … this is what it means to speak profound discourse” 〔T32 408b28–29〕 | The list and heading are not uniform: “speaking profound discourse” occurs twice in the treatise (408b19·408b29), while “one of profound discourse” occurs once 〔408b27〕. Among the seven factors, only this heading drops the word “speaking” found in the list and restores it in the closing phrase. The forms are recorded without regularization |
| Worthy of respect and affection / worthy of affection | “What is being worthy of respect and affection? As for 依二種行者, one speaks well, is a joy to live with, and opens the mind without making things difficult; this is termed being worthy of respect and affection” 〔T32 408b19–21〕; “one who is able to speak thinks, ‘What I say about being worthy of affection, worthy of esteem, and worthy of honor bears fruit’” 〔T32 408b23–24〕 | “Worthy of respect and affection” occurs three times in the treatise (408b18·408b19·408b20–21), all here. When the fourth factor refers back to the first three, the wording is “worthy of affection, worthy of esteem, and worthy of honor” 〔T32 408b23–24〕: the latter two remain unchanged, while the first is shortened. The difference is retained |
| 依二種行者 | “What is being worthy of respect and affection? 依二種行者, one speaks well, is a joy to live with, and opens the mind without making things difficult” 〔T32 408b19–20〕 | The expression occurs once in the whole treatise 〔408b19–20〕. The text does not list what the two kinds are, and the sequence admits uncertainty between “depending on two kinds of practice” and “a practitioner of two kinds.” It remains unresolved; no parsing or missing pair is supplied |
| Not settling one in an unsuitable place | “One who does not settle another in an unsuitable place: if, with respect to clan, residence, occupation-group, and attachment to recitation, a place is unfit to stay, it is avoided” 〔T32 408b29–408c01〕; “if it is a place fit for undertaking affairs, conduct there brings security, and it is a residence in which one may stay; this is meant by not settling another in an unsuitable place” 〔T32 408c01–02〕 | The expression occurs three times in the treatise (408b19·408b29·408c02), all here. Its explanation divides into an avoidable side and a habitable side, while the punctuation of the string “clan residence occupation-group recitation attachment” remains uncertain. The literal sequence is retained without imposing a definitive division |
3. Critical Notes
The Taishō apparatus contains seven notes in this passage. All are recorded without emending the text; the body uniformly follows the Taishō base:
| Anchor | Base | Other-witness evidence | Witnesses |
|---|---|---|---|
| 408a29 | “how” (in “at this point, how is concentration to arise?”) | “for what reason” | 【宋】【元】【明】【宮】 |
| 408b01 | “bring meditative concentration into being” | 〔－〕 | 【宮】 |
| 408b05 | 誡, “instruction” (in “teaches the Dhamma and gives instruction”) | 戒, “discipline” | 【宋】【元】【明】【宮】 |
| 408b09 | 拕, “rudder” (in “a person holding a rudder and thereby gaining a good course”) | 柁 | 【宋】【元】【明】【宮】 |
| 408b16 | “obtains” (in “obtains and sees the four truths”) | 〔－〕 | 【宮】 |
| 408b21 | 愛, in “worthy of respect and affection” | 可愛, “worthy of affection” | 【宋】【元】【明】【宮】 |
| 408b26 | “brings about” (in “can bring about the characteristics of unobstructed ornate speech and comprehensive speech”) | “brings about understanding” | 【宋】【元】【明】【宮】 |
Four matters are recorded without adjudication:
- The entries at 408b01 and 408b16 are marked 〔－〕, meaning that the Gong witness lacks the three-character phrase in the first case and the single character in the second. These are omissions in one witness, not two alternative readings. The body follows the base.
- At 408b05, four witnesses read 戒 where the base has 誡 in the phrase “teaches the Dhamma and gives instruction.” The distinction is between instruction and discipline. Both are recorded without decision; the body follows the base.
- At 408b21, four witnesses read the fuller phrase 可愛 where the base has 愛 in the closing “this is termed being worthy of respect and affection.” The point of difference lies in the name of this factor, while the fourth factor’s reference back to the first three itself reads “what I say about being worthy of affection, worthy of esteem, and worthy of honor bears fruit” 〔408b23–24〕. The three columns of the note are recorded as transmitted, without constructing a revised sentence. The body follows the base.
- At 408b26, four witnesses read “brings about understanding” where the base has “brings about” in “can bring about the characteristics of unobstructed ornate speech and comprehensive speech.” Both are recorded without decision; the body follows the base.
Three zero-hit critical-text checks: there is no missing-character marker in this passage; there is no inline annotation; and no corrected reading from the critical apparatus has been substituted into the body. All seven notes are recorded but not adopted, and the reader text agrees with the Taishō base.
4. Authorities Cited by the Treatise
One scripture is introduced: “As it is said in a scripture, the bhikkhu 有雲 came to belong to the division of regression” 〔T32 408b02–03〕. The exact formula “as it is said in a scripture” occurs once in the whole treatise 〔408b02–03〕. The passage gives no scripture title, no chapter, and no account of the event; it offers only one personal name and one result. The text is retained without supplying an identification.
One instruction of the Buddha is introduced: “Therefore the Blessed One instructed Nantuo: the whole of the holy life is what is called a good friend” 〔T32 408b12–13〕. The text does not say “as the Blessed One said,” but “instructed Nantuo,” tying the statement to its recipient rather than its source. The same recipient-focused form appears in chapter three, “therefore the Buddha spoke for Nantuo” 〔T32 406b14〕. No source is supplied here.
All other citation formulas have zero occurrences in the passage: there is no “as the Buddha said,” “as the Abhidhamma says,” statement attributed to a venerable, or report of another view.
5. Simile and Rhetoric
- Fifteen comparisons in sequence 〔T32 408b03–408b11〕: two for the loss of being apart from the teacher—“like someone travelling alone in a distant country, with no companion to give guidance and therefore going wherever one pleases” 〔408b03–04〕 and “like an elephant without a hook” 〔408b04〕; thirteen for the benefit of obtaining the teacher—“like a wealthy merchant-leader whom the people respect and esteem,” “like drawing near to a good person,” and “like drawing near to one’s parents” 〔408b07〕; “like an elephant tethered so that it does not move” 〔408b08〕; “like a charioteer making the carriage go or stop accordingly,” “like a person holding a rudder and thereby gaining a good course,” and “like a physician treating illness and removing distress” 〔408b08–10〕; “like rain from the heavens moistening and benefiting every seed,” “like a mother nurturing her child,” “like a father instructing his son,” “like kin who cause no difficulty,” “like a friend who brings benefit,” and “like a teacher who gives instruction” 〔408b10–11〕. Each of the fifteen comparisons occurs only once in the whole treatise, and none is repeated.
- One object in two uses 〔T32 408b04·408b07–08〕: “like an elephant” occurs twice in the whole treatise, both here—once as “an elephant without a hook,” the condition without a teacher, and once as “an elephant tethered so that it does not move,” the condition with one. The same elephant is first without a hook and then tethered.
- Order of the comparisons 〔T32 408b07–408b11〕: the thirteen begin with a person esteemed by others (the wealthy merchant-leader), turn to close relations (drawing near to a good person and to one’s parents; a mother nurturing and a father instructing), place instruments and occupations in the middle (the tethered elephant, charioteer, rudder-holder, and physician), pivot through rain moistening seeds, and close with kin, friend, and teacher. The source neither classifies the thirteen nor states their total; neither is supplied.
- One further comparative use 〔T32 408b26〕: the patient factor reads “as with a noble person.” This belongs to the explanatory wording and is not included in the preceding chain of comparisons.
- Two forms of opening among the seven factors (408b19·408b21·408b22·408b23·408b25·408b27·408b29): the first item asks, “What is being worthy of respect and affection?”, while the other six use “one who is X.”
- Four forms of closing among the seven factors (408b20–21·408b22·408b23·408b25·408b26–27·408b29·408c02): being worthy of respect and affection, worthy of esteem, able to speak, and patient close with “this is termed”; being worthy of honor closes with “this constitutes”; profound discourse with “this is what it means to speak”; and not settling one in an unsuitable place with “this is meant by.” Seven items have four forms, and the forms are retained without regularization.
- The form of stepping down 〔T32 408b13–18〕: the passage first gives “these two kinds of person are accomplished in qualities and are the ones who should be sought,” then continues, “if a person accomplished in either of these two ways cannot be found, a good friend accomplished in seven factors should also be sought.” It steps down once and provides no further reduction beneath the seven factors.
6. Internal Cross-Reading
- Backward: “At this point” takes up the preceding chapter’s final sentence, “all concentrations enter into the four concentrations” 〔T32 408a27〕. Chapter two establishes “virtue is of four kinds: the division of regression, the division of stability, the division of excellence, and the division of reaching” 〔T32 402a26〕, and “accomplishes the division of stability” 〔T32 402a29〕. The two other occurrences of Nantuo are in chapter two 〔T32 403b13〕 and chapter three 〔T32 406b14〕. The other occurrence of the three-term sequence “sutta, abhidhamma, and vinaya” is in the opening chapter 〔T32 399c19〕.
- Forward: the next passage 〔T32 408c03 onward〕 does not use “good friend” anywhere, instead changing to “meditation teacher” 〔408c04〕, “heshang” 〔408c11〕, and “ācariya” 〔409a20〕. Chapter eight uses the fourfold division again, saying that one person accomplishes the division of excellence and another the division of reaching 〔T32 417c08〕. The second occurrence of “came to belong to the division of regression” is at 〔T32 417c10〕. The survey of the twelve chapters at the end of the book calls this chapter’s subject “seeking a good companion” 〔T32 461c18〕, which is not made uniform with the heading “seeking a good friend.”
- Fascicle and chapter: the passage lies in fascicle two, in the Chapter on Seeking a Good Friend (fascicle two begins at 404b16 and closes at 409b17; the chapter-heading line is 〔T32 408a28〕). The entire chapter lies within fascicle two, and its end immediately adjoins the end of the fascicle (the chapter’s last line is 409b16, and the fascicle closes at 409b17).
7. Transmission
This edition does not take a position in the apparatus on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · The Necessity of a Good Friend and the Seven Factors · Apparatus · Summer 2026