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Good friendship (碍补濒测腻峁嘺-尘颈迟迟补迟腻) is a Buddhist concept of spiritual friendship within Buddhist community life, applicable to both monastic and householder relationship. One involved in such a relationship is known as a 鈥済ood friend,鈥� 鈥渧irtuous friend,鈥� 鈥�noble friend,鈥� or 鈥渁dmirable friend. The wise person is a good friend and the wicked one is a bad one. Regarding them, the Buddha pointed out how to identify the wise and the wicked as follow:鈥�

1. Three Good Qualifications of the Wise Pertaining to His Deeds

The Buddha propounded good and bad qualifications of the wise and the wicked pertaining to their deeds in Lakkha峁嘺 Sutta, Cinit墨 Sutta and Accaya Sutta of 础峁単耻迟迟补谤补 狈颈办腻测补 in order to specify who the wise is or the wicked. Among them, the good qualifications of the wise can be seen as follow:

鈥�Kammalakkha峁噊, bikkhave, pa峁囜笉ito apad膩nasobhan墨 pa帽帽膩ti.
T墨hi, bhikkhave, dhammehi samann膩gato pa峁囜笉ito veditabbo.Katamehi t墨hi?
K膩yasucaritena, vac墨sucaritena, manosucaritena.
Imehi kho, bhikkhave, t墨hi dhammehi samann膩gato pa峁囜笉ito veditabbo.鈥�

鈥淢onks, by his deeds the wise man is marked. By three characteristics a wise man is to be known. What three? Morality in deed, speech and thought. These are the three. Monks, the wise man must be known by these three characteristics.鈥�^[1]

This is three qualifications of the wise in accordance with his good moral conduct in physical, vocal and mental deeds.

2. Three Bad Qualifications of the Wicked Pertaining to His Deeds

The bad qualifications of the wicked pointed out by the Buddha in Lakkha峁嘺 Sutta of 础峁単耻迟迟补谤补 狈颈办腻测补 can be seen as follow:-

鈥�Kammalakkhano, bhikkhave, b膩lo, apad膩nasobhani pa帽帽膩ti.
T墨hi, bhikkhave, dhammehi samann膩gato b膩lo veditabbo. Katamehi t墨hi?
K膩yaduccaritena, vac墨duccaritena, manoduccaritena.
Imehi kho, bhikkhave, t墨hi dhammehi samann膩gato b膩lo veditabbo.鈥�

鈥淢onks, by his deeds the fool is marked, by his deeds the wise man is marked, wisdom shines forth by one鈥檚 behavior. By three characteristics a fool is to be known. What three? Immorality in deed, speech and thought. These are the three. Monks, the foolish must be known by these three characteristics.鈥�^[2]

By knowing each of qualifications of the wise and the wicked, one can classify who is the wise or the wicked and know how to practice or train himself for goodness.

It is pointed out by the Buddha as follow:鈥�

鈥�Tasm膩tiha, bhikkhave, 别惫补峁� 蝉颈办办丑颈迟补产产补峁� -鈥榶ehi tehi dhammehi samann膩gato b膩lo veditabbo te tayo dhamme abhinivajjetv膩, yehi tehi dhammehi samann膩gato pa峁囜笉ito veditabbo te tayo dhamme 蝉补尘腻诲腻测补 vatiss膩m膩鈥檛i. Eva帽hi, vo, bhikkhave, sikkhitabbanti.鈥�

鈥淢onks, therefore, you must train yourself: abandoning those three conditions by which the fool is to be known, we will acquire and practice those three conditions by which the wise man is to be known. That is how, monks, you must train yourself.鈥�^[3]

3. Three Good Features of a Wise Pertaining to His Thoughts

These are the three good features of a wise man pointed out by the Buddha in 础峁単耻迟迟补谤补 狈颈办腻测补 as well. They can be known as under:-

鈥�T墨nim膩ni, bhikkhave, pa峁囜笉itassa pa峁囜笉italakkhan膩ni鈥�..Idha, bikkhave, pa峁囜笉ito, succintitacint墨 ca hoti subbh膩sitabh膩 s墨 ca sukkatakammk膩 r墨 ca. No ceda峁�, bhikkhave, pa峁囜笉ito鈥�..kena na峁� pan峁囜笉it膩 j膩neyyu峁�. Pa峁囜笉ito 补测补峁� 产丑补惫补峁� sappurisoti. Yasm膩 ca kho, bhikkhave, pa峁囜笉ito succintitacint墨 ca hoti鈥︹��Im膩ni kho, bhikkhave, t墨ni pa峁囜笉itassa pa峁囜笉italakkhan膩ni pa峁囜笉itanimitt膩ni pa峁囜笉it膩pad膩n膩ni.鈥�

鈥淢onks, there are these three characteristics, features, stamps of a wise man. What three? Herein, monks, the wise man thinks thoughts, speaks word, does deeds that are right. Were it not so, how would the wise know: This is a wise man, my good, sir! This is a good man! But inasmuch as the wise man thinks thoughts, speaks words, does deeds that are right, therefore the wise know: My good, sir, this is a wise man! This is a good man! These are the three characteristics, features, stamps of a wise man.鈥�^[4]

4. Three Bad Features of a Fool Pertaining to His Thoughts

These are another three features of a fool demonstrated by the Buddha in 础峁単耻迟迟补谤补 狈颈办腻测补. They can be seen as below:鈥�

鈥�T墨nim膩ni, bhikkhave,鈥�b 膩lo duccintitacint墨 ca hoti dubbh膩sitabh膩s墨 ca dukkatakammk膩r墨 ca.
No ceda峁�, bhikkhave, b膩lo鈥�.kena na峁� pan峁囜笉it膩 j膩neyyu峁�. B膩lo 补测补峁� 产丑补惫补峁� asappurisoti.
Yasm膩 ca kho, bhikkhave, b膩lo duccintitacint墨 ca hoti鈥�Im膩ni kho, bhikkhave, t墨ni b膩lassa b膩lalakkhan膩ni b膩lanimitt膩ni b膩l膩pad膩n膩ni.鈥�

鈥淢onks, there are these three characteristics, features, stamps of a fool. What three? Herein, monks, the fool thinks thoughts, speaks word, does deeds that are wrong. Were it not so, how would the wise know: This is a fool, my good, sir! This is a depraved man! But inasmuch as the fool thinks thoughts, speaks words, does deeds that are wrong, therefore the wise know: My good, sir! This is a depraved man! These are the three characteristics, features, stamps of a fool.鈥�^[5]

5. Three Good Features of the Wise Pertaining to Confession of His Offence

The three characteristics of the wise man pertaining to confession of his offence is the opposite of the fool鈥檚. They are as follows:-

鈥�T墨hi, bhikkhave, dhammehi samann膩gato pa峁囜笉ito veditabbo. Katamehi t墨hi?
Acc补测补峁� accayato passati, acc补测补峁� accayato 诲颈蝉惫腻 测补迟丑腻诲丑补尘尘补峁� 辫补峁璱办补谤辞迟颈.
Parassa kho pana acc补测补峁� desentassa 测补迟丑腻诲丑补尘尘补峁� pa峁璱gganh膩it.
Imehi kho, bhikkhave, dhammehi samann膩gato pa峁囜笉ito veditabbo.鈥�

鈥淢onks, by three characteristics a wise man be known. What three? He sees an offence as such, and he sees an offence as such he makes amends, but another acknowledges his offence he pardons it as he ought. By these three things a wise man may be known. Monks, the characteristics of a wise man can be known by these three things in this way.鈥�^[6]

According to the statement of the Buddha, the characteristics of the tow persons pertaining to the confession of their offence can be drawn the conclusion as below. For the former -

(1) He never confesses his fault, mistake, weakness and offence.
(2) He does never see his offence, etc.
(3) He does not accept his offence indicated by others.

These are the bad characteristics of a fool and he is worthy of avoiding. He is not a noble one and he is included in a fool because of his bad state of mind. He is not worth to be admired in society. For the latter鈥�

(1) He confesses his offence,
(2) He sees his offence,
(3) He accepts the amendment by others.

These are good characteristics of a wise man and he is worthy to be admired by others in the society.

Thus he is taken account of a noble person and he is worthy to be associated with anyone.

6. Three Bad Features of the Fool Pertaining to Confession of His Offence

This discourse is concerned with the attitude of the fool and the wise man and the difference between two persons depends upon their attitude or the state of mind. This state of mind makes them into categories in accordance with their attitude.

The state of mind for the first one can be known as mentioned under.

鈥�T墨hi, bhikkhave, dhammehi samann膩gato b膩lo veditabbo. Katamehi t墨hi?
Acc补测补峁� accayato na passati, acc补测补峁� accayato 诲颈蝉惫腻 测补迟丑腻诲丑补尘尘补峁� nap辫补峁璱办补谤辞迟颈.
Parassa kho pana acc补测补峁� desentassa nappa峁璱gganh膩it.
Imehi kho, bhikkhave, dhammehi samann膩gato b膩lo veditabbo.鈥�

鈥淢onks, by three characteristics a fool is to be known. What three? He sees not an offence as such, and he sees an offence as such he does not make amends, but another acknowledges his offence he does not pardon it as he ought. By these three things a fool may be known. Monk, the characteristic of a fool can be known by these three things in this way.鈥�^[7]

By knowing the characteristics of the fool and the wise by his deeds and thoughts, one can avoid the fool and associate with the wise. Not associating with fools and associating with the wise is the blessings that one can make an effort to develop his welfare according to the Ma峁単ala Sutta, said by the Buddha. Similarly, one should know the characteristics of the outcaste so as to avoid him because he is also included in the wicked persons.

Footnotes and references:

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[1]:

An. I, P. 100. Pali Text Society I, P. 102.

[2]:

An. I, P. 100. Pali Text Society I, P. 102. Pali Text Society, Tr. P. 88.

[3]:

An I, P. 100, Pali Text Society I, P. 102. Pali Text Society Tr, P. 88.

[4]:

An I, P. 100, Pali Text Society I, P. 102. Pali Text Society Tr, P. 88.

[5]:

An. I, P. 100. Pali Text Society I, P. 102. Pali Text Society, Tr. P. 88.

[6]:

An. I, P. 101. Pali Text Society I, P. 103. P.T.S, Tr. P. 89.

[7]:

An, I, P. 101. Pali Text Society I, P. 103. Pali Text Society Tr. P. 89.