Chinese
二。初说善知识。第二尔时世尊已下次为说法。前中复二。初说善友功力令其慕德修恭。第二若有智者已下。正明事友仪式。初中有三。初总叹。第二别释。第三结也。前中总明善友功能。洞闲深法。了达贪欲嗔恚及众尘劳。并从缘生。无有实法。如幻如梦。毕竟是空。故无行经言。贪嗔痴如幻。幻不异三毒。凡夫强分别我贪我嗔恚。善友慈悲愍念众生。无始已来为之疲劳。今教观察悟达本无。资成观智长养众德。故言能令汝等乃至不起一心得大功德也。自下别中有六。皆初喻。后合。初之两喻正明善友悲。凡弘深救物为念。即显利他之德。第二一文明善饵法药芸除恼病。彰自利德也。第三喻明悲智德满善能利物。所度众生依之获益也。前中有二。初一喻正明愿心宽远济物圆极。文中初喻。次合。故言以大愿船运载汝等到涅槃岸也。自下第二次喻。行穷善巧悲心普洽也。然行之乞愿二事相须阙一不可。若有愿无行。其愿云虚。有行无愿。其行则孤。愿行相扶。方是大人之谓。故前明愿。次须辨行也。文中初喻。次合。但路游峻险要依智者方越。铠仗防敌。车马远进。人物俱安。众祸不累。故言恃托一人善于伎艺乃至得达无难。艺者六艺。谓书数射御礼乐也。下合喻。生死绝难事同险路。行者将过亦依智人方便。所行六 现代汉语译本 二、初次讲述善知识（Kalyana-mitra，指引走向解脱的良师益友）。第二部分，世尊（释迦牟尼佛的尊称）已下开始说法。前一部分又分为两部分。首先讲述善友的功德力量，使人仰慕其德行而修习恭敬。第二部分，‘若有智者’以下，正式阐明侍奉善友的仪轨。第一部分中又分为三部分：首先是总体的赞叹，其次是分别解释，最后是总结。在总体的赞叹中，阐明善友的功能，通晓深奥的佛法，了达贪欲（raga）、嗔恚（dvesha）以及各种烦恼（klesha），明白它们都是因缘和合而生，没有真实的自性，如同幻象（maya）和梦境（svapna）一般，毕竟是空（shunyata）的。所以《无行经》说：‘贪嗔痴如幻，幻不异三毒（指贪嗔痴）。凡夫强烈分别我贪我嗔恚。’善友慈悲怜悯众生，从无始以来为众生疲劳奔波，现在教导众生观察体悟，明白万法本无自性，从而资助成就观智（vipassana-jnana），增长各种功德。所以说‘能令汝等乃至不起一心，得大功德’。 下面分别解释的部分有六个方面，都是先用比喻，然后结合比喻进行解释。最初的两个比喻，阐明善友的慈悲，凡是弘扬深奥佛法，救度众生为念，就显现了利他的功德。第二，用光明照亮，用佛法（dharma）的药物，驱除烦恼的疾病，彰显了自利的功德。第三个比喻，阐明慈悲和智慧圆满，善于利益众生，被度化的众生依靠善友而获得利益。前面一部分中有两个比喻，第一个比喻阐明愿心宽广深远，救度众生圆满究竟。文中先是比喻，然后结合比喻进行解释，所以说‘以大愿船运载汝等到涅槃（nirvana）岸’。下面是第二个比喻，修行穷尽善巧方便，慈悲心普遍洽及。然而修行和乞愿这两件事相互需要，缺一不可。如果只有愿而没有行动，那么愿望就是虚假的。只有行动而没有愿望，那么行动就是孤立的。愿望和行动相互扶持，才是大丈夫的行为。所以前面阐明愿望，接下来需要辨别行动。文中先是比喻，然后结合比喻进行解释。只是道路游历险峻，需要依靠智者才能超越。铠甲和兵器用来防御敌人，车马用来远行，人和物都平安，各种祸患都不会累及。所以说‘恃托一人善于伎艺，乃至得达无难’。伎艺指的是六艺，即书、数、射、御、礼、乐。下面结合比喻，生死是极难之事，如同险峻的道路。修行者想要通过，也要依靠智者的方便。所修行的六……
English
English version II. First Discourse on the Kalyana-mitra (spiritual friend, virtuous mentor who guides one towards liberation). Secondly, the World-Honored One (a respectful title for Shakyamuni Buddha) begins to expound the Dharma (teachings). The former is further divided into two parts. First, it speaks of the merits and power of a good friend, inspiring admiration for their virtue and the cultivation of respect. Second, from ‘If there are wise ones’ onwards, it formally elucidates the proper etiquette for serving a good friend. The first part is further divided into three sections: first, a general praise; second, a separate explanation; and third, a conclusion. In the general praise, it clarifies the functions of a good friend: being thoroughly versed in the profound Dharma, understanding greed (raga), hatred (dvesha), and all defilements (klesha), and realizing that they arise from conditions and have no real substance, being like illusions (maya) and dreams (svapna), ultimately empty (shunyata). Therefore, the *Avataṃsaka Sutra* says: ‘Greed, hatred, and delusion are like illusions; illusions are not different from the three poisons (greed, hatred, and delusion). Ordinary people strongly differentiate between my greed and my hatred.’ A good friend is compassionate and pities sentient beings, tirelessly working for them since beginningless time, now teaching them to observe and realize that all phenomena are originally without self-nature, thereby assisting in the accomplishment of insight-wisdom (vipassana-jnana) and increasing various merits. Therefore, it is said, ‘Able to cause you, even without a single thought arising, to attain great merit.’ The following separate explanations consist of six aspects, all beginning with a metaphor, followed by an explanation that incorporates the metaphor. The first two metaphors clarify the compassion of a good friend, whose every thought is to propagate the profound Dharma and save sentient beings, thus manifesting the merit of benefiting others. Second, using light to illuminate, using the medicine of the Dharma to dispel the illness of afflictions, highlighting the merit of benefiting oneself. The third metaphor clarifies that compassion and wisdom are complete, skillfully benefiting sentient beings, and the sentient beings who are liberated rely on the good friend and obtain benefit. The preceding part contains two metaphors. The first metaphor clarifies that the aspiration is broad and far-reaching, saving sentient beings completely and ultimately. The text first presents the metaphor, then combines it with an explanation, thus saying, ‘Using the great ship of aspiration to transport you to the shore of Nirvana (nirvana).’ The following is the second metaphor: practice exhausts skillful means, and compassion universally pervades. However, practice and aspiration are mutually necessary, and one cannot be lacking. If there is only aspiration without action, then the aspiration is false. If there is only action without aspiration, then the action is isolated. Aspiration and action support each other, and this is the behavior of a great person. Therefore, the aspiration is clarified first, and then the action needs to be distinguished. The text first presents the metaphor, then combines it with an explanation. Only traveling on steep and dangerous roads requires relying on the wise to overcome them. Armor and weapons are used to defend against enemies, and carriages and horses are used for long journeys, so that people and things are safe, and various disasters do not accumulate. Therefore, it is said, ‘Relying on one person who is skilled in the arts, one can attain without difficulty.’ The arts refer to the six arts, namely writing, mathematics, archery, horsemanship, ritual, and music. The following combines the metaphor: birth and death are extremely difficult matters, like steep and dangerous roads. Practitioners who want to pass through must also rely on the skillful means of the wise. The six practices that are cultivated... --------------------------------------------------------------------------------
Chinese
度究竟圆满。契本法身德用自在。慈悲外拔防护众生。识欲知报利益无到。利故得远逾生死诸难不及。故言善识如是法身壮大乃至离于三途生死难也。下第二明自利德。如人衣宝服天甘露衣无夭命之忧。善友亦尔。恒修智宝以自防心。服饵真如一味之药。烦恼云消逾增惠命。故言善友亦能服于法药消烦恼病惠命无穷也。自下三喻明依之报安。初明兽中王也。其唯师子依行空旷。则诸恶兽众不能伤害。依友处深亦复如是。若有依者游尘劳中亦无所畏。下第二明须弥宝山高而且广。八风漂鼓未倾其志。善友亦然。证理究竟固而难动。依之修习世等人法。岂能倾动也。故言善友亦尔乃至不能吹动也。下第三明金翅鸟王。其力雄猛。龙威虽大尚非所拟。依之涉难。何虑危害。善友亦然。诸魔外道虽复炽盛。朗智一拟邪徒自息。故言乃至不畏诸魔外道之难也。第四总结。如文也。 自下第二事友仪式。于中有二。初明断或修证功。由善友开导。随逐诣舍身命。相续累劫未报善友须臾之恩。况复身外所有财属五家。又是罪本妻子是若复是深因。岂得恋惜自坠长幽。故言何况揣财乃至而得吝惜也。二明大人善巧利物多端不可睹相。妄见是非自增。或累障修圣道。但自知眼翳不能分别。勿得生疑徒自妨道。文中初劝。次释。后结 现代汉语译本 度究竟圆满。契合根本法身（Dharmakaya，佛的法性身）的德行和作用，自在无碍。以慈悲心救拔和保护众生，不求回报地利益他们。因为利益的缘故，能够远远超越生死轮回的各种苦难。所以说，善知识（Kalyanamitra， духовный друг）的法身是如此的壮大，乃至能够远离三恶道（Three Evil Realms）的生死苦难。下面第二点说明自利之德。如同人穿戴宝贵的衣服，服用天上的甘露，就没有夭折的忧虑。善友也是如此，恒常修习智慧之宝来保护自己的心，服用真如（Tathata，事物的真实本性）一味的药物，烦恼就会像云一样消散，寿命也会因此而增长。所以说，善友也能服用法药，消除烦恼疾病，使寿命无穷无尽。从下面开始用比喻来说明依靠善友的安稳。首先是兽中之王——狮子，它依靠空旷的地方行走，那么各种恶兽就不能伤害它。依靠善友，处在尘世劳苦中也是如此，如果有人依靠善友，在尘世劳苦中也不会有所畏惧。下面第二点说明须弥山（Mount Sumeru）既高大又广阔，即使八风吹动也不会动摇它的意志。善友也是这样，证悟真理究竟，稳固而难以动摇。依靠善友修习世间和出世间的人法，怎么能够被动摇呢？所以说，善友也是如此，乃至不能被吹动。下面第三点说明金翅鸟王（Garuda），它的力量雄猛，龙的威势虽然很大，但也不是它的对手。依靠金翅鸟王涉险，何必担忧危害呢？善友也是这样，各种魔和外道（Tirthika，非佛教的修行者）即使再炽盛，明智的光芒一照，邪恶之徒自然就会止息。所以说，乃至不畏惧各种魔和外道的苦难。第四点是总结，如经文所说。 下面第二部分是关于事奉善友的仪式。其中有两点。第一点说明断除疑惑和修证功德，都是由善友开导。跟随善友，即使舍弃身命，经历无数劫，也无法报答善友须臾的恩情，更何况是身外之物，如财产，属于五家（Five Heirs），又是罪恶的根源，妻子儿女是更深的因缘，怎么能够贪恋和吝惜，让自己坠入长久的幽暗之中呢？所以说，更何况是揣测财产，乃至因此而吝惜呢？第二点说明大人的善巧方便利益众生，方式多种多样，难以窥见全貌。如果妄加评论是非，只会增加自己的业障，阻碍修行的圣道。只是因为自己的眼翳（Eye Disease）而不能分辨，不要因此产生怀疑，白白地妨碍自己的修行。经文中先是劝诫，然后解释，最后总结。
English
English version The ultimate perfection of degree. It accords with the virtues and functions of the fundamental Dharmakaya (the Dharma body of the Buddha), being free and unhindered. With compassion, it rescues and protects sentient beings, benefiting them without seeking reward. Because of this benefit, it can far surpass all the sufferings of Samsara (cycle of rebirth). Therefore, it is said that the Kalyanamitra's (spiritual friend) Dharmakaya is so great that it can even be free from the sufferings of the Three Evil Realms. The second point below explains the virtue of self-benefit. It is like a person wearing precious clothes and taking heavenly nectar, who has no fear of premature death. A good friend is also like this, constantly cultivating the treasure of wisdom to protect one's own mind, and taking the medicine of one taste of Tathata (the true nature of things). Afflictions will dissipate like clouds, and life will be prolonged as a result. Therefore, it is said that a good friend can also take the medicine of Dharma, eliminate the disease of afflictions, and make life endless. From below, metaphors are used to illustrate the security of relying on a good friend. First, the king of beasts, the lion, relies on open spaces to walk, so that various evil beasts cannot harm it. Relying on a good friend is also like this; being in the toil of the world is also like this. If someone relies on a good friend, they will not be afraid in the toil of the world. The second point below illustrates that Mount Sumeru is both tall and broad, and even if the eight winds blow, it will not shake its will. A good friend is also like this, having realized the ultimate truth, firm and difficult to move. Relying on a good friend to cultivate the Dharma of the world and beyond, how can it be shaken? Therefore, it is said that a good friend is also like this, and cannot be blown away. The third point below illustrates the Garuda, whose power is fierce, and although the dragon's might is great, it is not its match. Relying on the Garuda to venture into danger, why worry about harm? A good friend is also like this; even if various demons and Tirthikas (non-Buddhist practitioners) are rampant, the light of clear wisdom will stop the evil followers. Therefore, one is not afraid of the difficulties of various demons and Tirthikas. The fourth point is a summary, as the scripture says. The second part below is about the rituals of serving a good friend. There are two points in it. The first point explains that cutting off doubts and cultivating merits are all guided by a good friend. Following a good friend, even if one gives up one's life and goes through countless kalpas (eons), one cannot repay the good friend's kindness for even a moment, let alone external things such as property, which belongs to the Five Heirs, and is the root of sin, and wives and children are even deeper causes. How can one be greedy and stingy, causing oneself to fall into long-term darkness? Therefore, how much more should one speculate on property and be stingy because of it? The second point explains that the skillful means of great people benefit sentient beings in many ways, and it is difficult to see the whole picture. If one makes reckless comments about right and wrong, one will only increase one's own karma and hinder the holy path of practice. It is only because of one's own Eye Disease that one cannot distinguish, so do not be suspicious and hinder one's own practice in vain. The scripture first advises, then explains, and finally summarizes. --------------------------------------------------------------------------------