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The Buddha continued to preach the sixteen of characteristics of a true and loyal friend in 闯腻迟补办补 狈颈辫腻迟补 in order to specify and classify who is a friend or enemy. These things are explained as follows:鈥�

1. 鈥�笔补惫耻迟迟丑补峁� tassa sarati鈥�; one remembers his friend when his friend goes away.
2. 鈥�膧驳补迟补峁� abhinandati鈥�; one is satisfied with coming of his friend.
3. 鈥�Tato 办别濒腻测颈办辞 hoti鈥�; one warmly welcomes his friend when sees him coming to him.
4. 鈥�V膩c膩ya abhinandati鈥�; one is satisfied with the pleasant talk of his friend.
5. 鈥�Mitte tasseva bhajati鈥�; one just associate with good friends of his friend.
6. 鈥�Amitte tassa na sevati鈥�; one does not associate with the enemies of his friend.
7. 鈥�Akkosante 苍颈惫腻谤别迟颈鈥�; one prohibits the person who swears his friend (he does not like telling ill of his friend).
8. 鈥�痴补峁囜箛补办腻尘别 辫补蝉补峁僺补迟颈鈥�; one praises the person who talks about the advantage of his friend.
9. 鈥�Guhya帽ca tassa 补办办丑腻迟颈鈥�; one speaks of his secret to his friend without hiding.
10. 鈥�Tassa guhya帽ca 驳奴丑补迟颈鈥�; one conceals the secret of his friend
11. 鈥�Kamma帽ca tassa 惫补峁囜箛别迟颈鈥�; one praises the activities of his friend.
12. 鈥�笔补帽帽补峁� tassa 辫补蝉补峁僺补迟颈鈥�; one praises the knowledge of his friend.
13. 鈥�Bhave ca nandati tassa鈥�; one is satisfied with the development of his friend鈥檚 welfare.
14. 鈥�Abhave tassa na nandati鈥�; one feels sad when he finds a decrease in the welfare of his friend.
15. 鈥�础肠肠丑别谤补峁� 产丑辞箩补苍补峁� 濒补诲诲丑补腻, tass uppajjate sati鈥�; one recalls his friend when he gets good things such as food. (he wants to share them to his friend)
16. 鈥�Tato na峁� anukampati, aho sopi labheyito鈥�; one is satisfied with the gifts getting from his friend and always keeps them. For this reason, he also looks after his friend forever.^[1]

These sixteen are good characteristics of good friend and the opposite of these things can be considered the bad characteristics of bad friend in reverse.

It is worthy of noting that there are difference of enumeration of virtues of good friends in different groups. Apart from that, there can be seen the virtues of good friend overlapped to other. The reasons are that the Buddha preaches his 顿丑补尘尘补诲别蝉补苍腻 (discourse or doctrine) to his disciples with reference to the aspiration of a tractable being fit for emancipation (痴别苍别测测补箩箩丑腻蝉补测补惫补蝉别苍补). Owing to the aspiration of a tractable of being fit for emancipation, somewhere, the similar enumeration and overlapping of his discourse can be seen in the 罢颈辫颈峁�峁�补办补, especially, in Suttanta 笔颈峁璦办补.

In addition that, under preaching discourse with reference to aspiration of a tractable being fit for emancipation, there are two kinds of 顿丑补尘尘补诲别蝉补苍腻 called鈥�

1) Puggala-诲丑颈峁�峁�丑腻苍补-诲别蝉补苍腻 (the discourses which is aspirated of a tractable of individual) and
2) Dhamma-诲丑颈峁�峁�丑腻苍补-诲别蝉补苍腻 (discourses which is not aspirated of a tractable of individual).

Out of the two, Puggaladhi峁�峁環膩na-诲别蝉补苍腻 can be seen in Suttanta 笔颈峁璦办补 and Dhammadhi峁�峁環膩na-诲别蝉补苍腻 can be seen in Abhidhamma 笔颈峁璦办补. So, Abhidhamma discourse is called Dhammadhi峁�峁環膩na-诲别蝉补苍腻 because the Buddha preached these Ahbidhamma discourses without reference to the aspiration of the tractable individuals.

On the other hand, the Buddha preached Suttanta and Vinaya 诲别蝉补苍腻 based on personal or subjective point of view and Abhidhamma 诲别蝉补苍腻 based on objective and realistic point of view. With reference to personal or individual point of view, sometimes, the Buddha鈥檚 discourses have different enumeration and overlapping in his 罢颈辫颈峁璦办补. These are the reasons why the enumerations of a good friend are differentiated and overlapped one another to be found in this chapter.^[2]

Footnotes and references:

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[1]:

J. I, P. 255-6. Pali Text Society I, P. 237-8. JA. IV, P. 199. Pali Text Society IV, P. 198.

[2]:

Silakkhandhavagga Abhinava 罢墨办腻 II, P. 192.