..续本文上一页 noble, companionship with the noble, association with the noble.”" (S.V,2)
Although self-reliance is an important foundation for spiritual practice, we can also greatly benefit from the support and guidance of a "noble" friend. A noble friend can point us towards the right path, encourage us beyond our own limits and make us aware of those aspects of ourselves we are frightened of or blind and resistant to.
In the Buddha”s teaching companionship with the noble is formally represented by the religious community (Sangha) of monks and nuns who have fully committed themselves to a life of spiritual practice and often offer guidance from their own experience. Informally, however, a noble friend is anyone who offers us good advice and wise reflection so that we can more easily discern a spiritual path in life.
Monks, nuns or lay-people who have realised a sufficient degree of insight are know as the "Ariya Sangha", the real Refuge of Sangha and the most noble of friends. They have at least partially "awakened" to the Truth and can really only be identified by their wisdom rather than their physical appearance.
10. "If you should find a wise person who, like a revealer of treasure, points out your faults and reproves you, associate with them. Association with such a person is for the better not the worse." (Dh.76)
"If, even for a moment, an intelligent person associates with someone wise, quickly they will apprehend the Truth -- just as the tongue apprehends the flavour of soup." Dh.65
We can never underestimate the value of associating with someone wise, since we can benefit from their guidance as quickly as the tongue tastes the flavour of soup. Only a short time with a noble friend can help us unravel the confusion in our minds and bring us closer to realising Truth.
Their words are far more priceless than treasure, for they help us unburden the thoughts and actions that weigh us down and prevent us from realising peace. Even though their reproach may not be to our liking, if they are really "noble" friends, their words are meant for our benefit, although it may take some time to appreciate it!
Many times we suffer because we refuse to acknowledge our own faults or accept that we are fundamentally wrong. Others may see this more clearly than ourselves.
The Path
11. "Bhikkhus, these two extremes should not be practised by one who has gone forth from the homelife into homelessness. What two
There is devotion to indulgence in sense-pleasures, which is low, common, of ordinary people, ignoble and unprofitable; and there is devotion to self-mortification, which is painful, ignoble and unprofitable.
"Avoiding both these extremes, the Tathagata has realised the Middle Way, which gives vision, gives knowledge, and leads to peace, to higher knowledge, to awakening, to nibbana. And what is that Middle Way
It is this Noble Eightfold Path, that is: right view, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
This is the Middle Way realised by the Tathagata which gives vision, gives knowledge, and leads to peace, to higher knowledge, to awakening, to nibbana."
Vin.I,10; S.V,420
The Buddha”s Path is the Middle Path, a Path avoiding all extremes in practices, attitudes and views. The two main extremes are self-affirming sensual indulgence and self-denying asceticism. Both of these extremes lead to a re-inforcing of self view because they are still centred upon the self -- holding on to it either through pleasant sensuality or painful mortification. The Middle Path is a very subtle and refined balance between affirmation and negation.
More specifically, the Middle Path is not just wishy-washy indecision, but a precise Path comprising eight factors which must all be Nobly…
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