---
title: "瑜伽師地論 · 2目 親近善友(七問)"
description: "瑜伽师地论是佛教大乘瑜伽行派的重要经典，相传由弥勒菩萨口述，无著菩萨记录，唐代高僧玄奘于贞观年间从印度取回并译成汉文。该论共100卷，系统阐述瑜伽行派的教义，内容包括十七地、三性、八识、修行次第等核心理论，被誉为大乘佛教的百科全书。作为唯识学的根本论典，瑜伽师地论奠定了唯识学派的理论基础，对汉传佛教和藏传佛教影响深远，在佛教思想史上具有崇高地位，是研究唯识学和瑜伽行派必读的经典著作。"
url: "https://rushiwowen.co/en/r/cma8zhsb504mnib04vlloup92"
---

復次，菩薩成就幾相，能為善友？由幾種相，善友不虛？成就幾相，令善友性作信依處？

> Furthermore, what qualities must a bodhisattva possess to be a true spiritual friend? By which signs is such a friend genuine and not misleading? What qualities make a person's nature as a spiritual friend a reliable source of trust?

復有幾種善友菩薩，於所化生為善友事？菩薩幾種親近善友？由幾種想，於善友所聽聞正法？由幾種處，於善友所聽聞法時，於說法師不作異意？

> How many kinds of good spiritual friends are there for Bodhisattvas, and what do they do for the beings they guide? How many ways do Bodhisattvas draw near to good spiritual friends? With what kinds of thoughts do they listen to the true Dharma from a good spiritual friend? Under what circumstances, when listening to the Dharma from a good spiritual friend, do they not harbor differing intentions toward the teacher?

當知菩薩成就八支，能為善友眾相圓滿。一者、住戒。於諸菩薩律儀戒中妙善安住，無缺無穿。二者、多聞。覺慧成就。三者、具證。得修所成隨一勝善，逮奢摩他、毘鉢舍那。四者、哀愍。內具慈悲，能捨自己現法樂住，精勤無怠饒益於他。五者、無畏。為他宣說正法教時非由恐怖忘失念辯。六者、堪忍。於他輕笑、調弄、鄙言、違拒等事，非愛言路、種種惡行皆悉能忍。七者、無倦。其力充強，能多思擇，處在四眾說正法時，言無謇澁，心不疲厭。八者、善詞。語具圓滿，不壞法性，言詞辯了。

> Know that a Bodhisattva who perfects these eight qualities becomes a complete and excellent spiritual friend. First, they abide in ethical discipline, firmly established in the Bodhisattva precepts without flaw or break. Second, they are learned, possessing wisdom and understanding. Third, they have realized truth, attaining through practice superior virtues such as calm abiding and insight meditation. Fourth, they are compassionate, inwardly endowed with loving-kindness and pity, willingly setting aside their own present happiness to diligently benefit others without weariness. Fifth, they are fearless; when teaching the Dharma to others, they do not lose their composure or forget their words out of fear. Sixth, they are patient, enduring others' mockery, ridicule, harsh speech, and rejection, as well as various unkind and wrongful deeds. Seventh, they are tireless, with strong energy and clear discernment; when teaching the Dharma before assemblies, their speech flows without stumbling and their mind remains fresh and unwearied. Eighth, they possess skillful speech, with complete and eloquent expression that perfectly conveys the truth without distortion.

若諸菩薩具五種相，眾德相應，能為善友所作不虛。一者、於他先欲求作利益安樂；二者、於彼利益安樂如實了知，無顛倒覺；三者、於彼善權方便順儀說法，隨眾堪受調伏事中，有能有力；四者、饒益心無厭倦；五者、具足平等大悲，於諸有情劣中勝品心無偏黨。

若諸菩薩成就五相，令善友性作信依處，令他遠聞極生淨信，何況親覩。一者、勝妙。威儀圓滿、威儀寂靜、威儀具足，一切支分皆無躁動。二者、敦肅。三業現行無掉無擾。三者、無矯。不為誑他，故思詐現嚴整威儀。四者、無嫉。終不於他說法所得利養恭敬生不堪忍，而常自勵請他說法；復恒勸餘於彼廣施利養恭敬，無諂偽心。又常於他其心純淨，見彼說法及得財敬，深生隨喜。如自所獲利養恭敬，心生歡喜，見他所得利養恭敬，其心歡喜復過於是。五者、儉約。尠儲器物，隨得隨捨。

> If Bodhisattvas perfect these five qualities, they become a reliable source of trust for their spiritual friends, and their reputation spreads far and wide, inspiring deep faith in others—let alone when they are seen in person. First, excellence. They possess complete, serene, and impeccable conduct, with every part of their bearing free from restlessness. Second, solemnity. Their actions of body, speech, and mind are steady, free from agitation or disturbance. Third, sincerity. They do not put on a show of proper demeanor in order to deceive others. Fourth, freedom from envy. They never resent the offerings or respect that others receive for teaching the Dharma. Instead, they earnestly encourage others to teach, and they continually urge people to give generously to those teachers, with no trace of flattery or pretense. Their heart toward others is utterly pure: when they see someone else teaching or receiving material gifts and honor, they rejoice deeply—just as they would in their own good fortune, and even more so. Fifth, frugality. They keep few possessions, letting go of whatever they receive as soon as it comes.

善友菩薩由五種相，於所化生為善友事。一、能諫舉，二、能令憶，三、能教授，四、能教誡，五、能說法。如是諸句廣辯應知如聲聞地。教授教誡，廣說如前力種性品。

當知菩薩由四種相，方得圓滿親近善友。一、於善友有病無病隨時供侍，恒常發起愛敬淨信。二、於善友隨時敬問、禮拜、奉迎、合掌、慇懃，修和敬業而為供養。三、於善友如法衣服、飲食、臥具、病緣醫藥資身什物隨時供養。四、於善友若正依止，於如法義若合若離，隨自在轉，無有傾動，如實顯發，作奉教心，隨時往詣恭敬、承事、請問、聽受。

若諸菩薩欲聽法時，作五種想，應從善友聽聞正法。一、作寶想。難得義故。二、作眼想。能得廣大俱生妙慧因性義故。三、作明想。已得廣大俱生慧眼，於一切種如實所知等照義故。四、作大果勝功德想。能得涅槃及三菩提無上妙迹因性義故。五、作無罪大適悅想。於現法中未得涅槃及三菩提，於法如實簡擇止觀無罪大樂因性義故。

若諸菩薩欲從善友聽聞法時，於說法師由五種處不作異意，以純淨心屬耳聽法。一、於壞戒不作異意。謂不作心：此是破戒，不住律儀，我今不應從彼聽法。二、於壞族不作異意。謂不作心：此是卑姓，我今不應從彼聽法。三、於壞色不作異意。謂不作心：此是醜陋，我今不應從彼聽法。四、於壞文不作異意。謂不作心：此於言詞不善藻飾，我今不應從彼聽法。但依於義，不應依文。五、於壞美不作異意。謂不作心：此語麁惡，多懷忿恚，不以美言宣說諸法，我今不應從彼聽法。如是菩薩欲聽法時，於是五處不應作意，但應恭敬攝受正法，於說法師未嘗見過。若有菩薩其慧微劣，於說法師心生嫌鄙，不欲從其聽聞正法，當知此行不求自利，退失勝慧。