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The meaning of friend is, in the sense, equal to the terms of [the following] in 笔腻濒颈 language:

1. mitta,
2. 蝉补丑腻测补,
3. sakha,
4. suhada,
5. suhajja,
6. 蝉补丑补驳腻尘颈,
7. 蝉补丑补肠腻谤补,
8. sahavya,
9. 蝉补丑腻测补ka,
10. vayassa,
11. bandu,
12. 蝉补诲诲丑补峁僣补谤补, etc.

The word 鈥�Mitta鈥� is defined in the commentary as follow:-

鈥�惭颈迟迟别测补苍迟墨迟颈 尘颈迟迟腻, minant墨ti v膩 尘颈迟迟腻; sabbaguyhesu anto pakkhipant墨ti attho鈥�

Meaning that 鈥榦ne is called 鈥�mitta鈥� because he is affectionate and loves his friend and he encloses in all that is hidden.鈥�^[1]

According to the interpretation of the commentary, the former characteristic of friend is to love his friend and the latter is to enclose in all that is hidden for his friend.

In the word 厂补丑腻测补, there are duplicated or expended words called:

厂补丑腻测补: companion; friend^[2]
厂补丑腻测补ka (male); 蝉补丑腻测补k膩; 蝉补丑腻测颈办腻 (female): companion; ally; friend
厂补丑腻测补tta; 蝉补丑腻测补tt膩: companionship
厂补丑腻测补-matta: only companion
础诲颈峁�峁�丑补-蝉补丑腻测补: a friend who has yet not been seen person Bahu-蝉补丑腻测补: having many friends.

The word 鈥�Sakha鈥� also means one who does never abandon his friend in the situation in which whether his friend is in rich or not.

One has the same or equal emotion of richness and poverty like his friend. And he forgives his friend鈥檚 fault or offensive towards him. The word 鈥�Suhada鈥� is a synonym of 鈥�Mitta鈥� and it is meant 鈥榙ear heart鈥� and he is called 鈥�Suhada-mitta鈥� that it has the same meaning with 鈥榙ear friend.^[3] Another one is 鈥�笔补峁璱谤奴辫补办补鈥� (a false friend). He is called 鈥榓 false friend and he is one who is pretending to be a friend.

Regarding this kind of false friend or pretending friend, there are four types of them^[4]. They are:-

(1) 础帽帽补-datthu-hara: a friend who takes anything,
(2) 痴补肠墨-parama: a friend who is only a great talker without any help,
(3) 础苍耻辫颈测补产丑腻 n墨: a friend, who flatters his friend empty-handed,
(4) Ap膩ya-蝉补丑腻测补: a friend who is a spendthrift companion.^[5]

They are nothing but false or pretending friends. They give their friends only the help of empty-hand.

鈥楳itta is often combined with similar terms, devoting relationship or friendship, e.g. 鈥�amicca-mitta鈥�: colleagues and 鈥�帽腻迟颈-蝉腻濒辞丑颈迟补鈥�: bloodrelations in stereotype. Again, 鈥�-Mitta鈥� can be combined with 鈥�帽腻迟颈鈥�: 鈥�帽腻迟颈mitta鈥�: relatives & friends^[6] and 鈥�Suhajja鈥� is one who is dear to one鈥檚 heart^[7]. 鈥�厂补丑腻测补鈥� means a companion and it is a neuter form that occurs for kind things.^[8]

鈥�Sapatta鈥� (enemy) and amitta (a sham friend or enemy) are the opposite of words鈥斺��mitta, 帽腻迟颈-mitta, 帽腻迟颈-蝉腻濒辞丑颈迟补, suhada, suhajja, 蝉补丑腻测补鈥�, etc. 鈥�笔腻辫补-mitta鈥� means a bad friend and it is the opposite of 办补濒测腻苍补-mitta: one who pleases his friends. This kind of friend is defined as 鈥�Mittesu adubbham膩no鈥� by commentary. It is meant that one who does not injure or betray his friends. On the contrary, 鈥�惭颈迟迟补-诲耻产产丑墨鈥� is one who injures or betrays his friends.^[9]

Next one is 鈥�Bandhu or Manta-bandhu鈥�: a relation in friendship, he is one who is in relation; one who is one鈥檚 relatives as friends.^[10] In the major title of this chapter, there is included 鈥�办补濒测腻峁嘺-尘颈迟迟补-蝉补尘辫补诲腻鈥� (accomplishment of good friend) and it can be analyzed as 鈥�办补濒测腻峁嘺: being good, mitta: friend, 尘颈迟迟补迟腻: state of being a good friend, friendship as a helper, 蝉补尘辫补诲腻: the accomplishment of having good friends. Thus, 鈥�碍补濒测腻峁嘺-尘颈迟迟补- 鈥�蝉补尘辫补诲腻鈥� means 鈥榯he accomplishment of having good friends and friendship as the helpers.^[11]

There are two kinds of friends that is distinguished at C奴岣穉niddesa 笔腻濒颈 in exegesis of 厂耻迟迟补苍颈辫腻迟补 笔腻岣穒. They are:鈥�膧驳腻谤颈办补: a house or lay-friend and 补苍腻驳腻谤颈办补: a homeless or clerical friend. The former is possessed of all ordinary qualities of kindness and love, the latter of special virtues of mind and heart. The latter is a friend who acts as a sort of mentor and a spiritual advisor is called a 鈥�碍补濒测腻苍补-尘颈迟迟补鈥�, a good and loyal well-wisher.^[12]

According to the definition and interpretation mentioned above, we can summarize two kinds of friend or companion 鈥� and 办补濒测腻苍补-mitta or 办补濒测腻苍补-蝉补丑腻测补 and 辫腻辫补-尘颈迟迟补 or p膩pa-蝉补丑腻测补; good friend and bad friend. The Buddha pointed out that one who wants to develop his worldly and secular welfare in the present and future life should associate with good friends and avoid bad friends.^[13]

That is, generally, because a bad friend has the bad nature or characteristic of physical, verbal and mental behaviors and misconduct. Accordingly, he can make one鈥檚 welfare or well-being decreased and at least he usually encourages his friend to do bad deeds, etc. Thus, the Buddha preached not to associate with the bad friend. The discourses pertaining to this statement can be found in many 笔腻濒颈 texts and commentaries, their subcommentaries and exegesis of commentaries mentioned above.

Footnotes and references:

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[1]:

VbhA, P. 108. Pali Text Society, P. 115.

[2]:

Petavatthu Commentary, P. 86 -191, Petavatthu Commentary Pali Text Society, P. 91-207. D. III, P. 188. Pali Text Society III, P. 225. S. I, P. 37. Pali Text Society I, P. 39.

[3]:

D.III, P. 187. Pali Text Society III, P. 224.

[4]:

D.III, P. 185. Pali Text Society III, P. 221. DhA, II. P. 23. Pali Text Society III, P. 35.

[5]:

D.III, P. 185. Pali Text Society III, P. 221. DhA, II. P. 23. Pali Text Society III, P. 35.

[6]:

Vin. II, P. 126. Pali Text Society IV, P. 94. An. II, P. 471. Pali Text Society III, P. 166. Petavatthu, P. 129. Pali Text Society, P. 4.

[7]:

Petavatthu P. 181. Pali Text Society, P. 65. Petavatthu Commentary P. 202-4. Pali Text Society, P. 218-19.

[8]:

Petavatthu P. 177-8. Pali Text Society, P. 59. Petavatthu Commentary P. 109. D. III, P. 130-3. Pali Text Society III, P. 159. S. I, P. 34. Pali Text Society I, P. 37.

[9]:

S. I, P. 225. Pali Text Society I, P. 223. An. II, P. 227-8. Pali Text Society III, P. 259. J. I, P. 222. J. II, P. 225. Sn. P. 318.

[10]:

J. I, P. 38. Nd. I, P. 9. Pali Text Society I, P. 11. Nd. II, P. 281.

[11]:

D.III, P. 178. Pali Text Society III, P. 212. Visuddhimagga I, P. 103.

[12]:

An. II, P. 330. Pali Text Society III, P. 376. Apadana Commentary II, P. 107. Pali Text Society, P. 401. 厂墨濒补办办丑补苍诲丑补 Abhinava 罢颈办腻, P. 422.

[13]:

D.III, P. 222. Pali Text Society III, P. 267. Visuddhimagga I, P. I9-86-103. Petavatthu Commentary P. 5. Pali Text Society, P. 5. Dh. Verse-78, P. 24. Pali Text Society, P. 11.