..續本文上一頁stead of simply being external customs, played an important role in physical and mental survival. The practitioners observe many of what are known as the thirteen classic dhutanga (ascetic) practices, such as living off almsfood, wearing robes made of cast-off rags, dwelling in the forest, eating only one meal a day. The teaching focuses on the customs of the noble ones: the practices that had enabled the Buddha and his disciples to achieve awakening in the first place. And they believe the true Dhamma cannot be found in old customs or texts but in the well-trained heart and mind.

　　This attitude toward the Dhamma parallels what ancient cultures called "warrior knowledge" -- the knowledge that comes from developing skills in difficult situations -- as opposed to the "scribe knowledge" that people sitting in relative security and ease can write down in words. A text is pointers for training and authoritative only if its teachings are borne out in practice. Thus the ultimate authority in judging a teaching is not whether the teaching can be found in a text but the results of relentless honesty in putting the Dhamma to the test and carefully monitoring. So that one learned gradually by trial and error to the point of an actual noble attainment. Instead of simply imparting verbal knowledge, a practitioner will be put into situations where they would have to develop the qualities of mind and character needed in surviving the battle with their own defilements. These included resilience, resolve, and alertness; self-honesty and circumspection; steadfastness in the face of loneliness; courage and ingenuity in the face of external dangers; compassion and respect for the other inhabitants of the forest.

　　It will appear of its own accord to the person who practices -- because virtue, concentration, and discernment all exist in our very own body, speech, and mind. These things are said to be

　　akaliko: Ever-present.

　　Opanayiko: Bring the mind inward to investigate body, speech, and mind when a practitioner contemplate what already exists within him/her.

　　aloko: Blatantly clear both by day and by night;

　　paccattam -- Knew clearly for themselves after bringing their minds inward to contemplate what was already there.

　　Keeping awareness with the breath is directed thought. Knowing the characteristics of the breath is evaluation. Spreading the breath so that it permeates and fills the entire body is rapture. The sense of serenity and well-being in body and mind is pleasure. When the mind is freed from the Hindrances so that it”s one with the breath, that”s singleness of preoccupation. All of these factors of jhana turn mindfulness into a factor of Awakening.

　　Breath Training

　　The most important meditation technique is this sect is to focus on the in-and-out breath and to keep mindfulness in charge, together with the meditation word, buddho (“Buddha”, used as the meditation word), in and out with the breath. The meditation word is like bait; it should be dropped once the mind is in place. Being mindful and alert to the in-and-out breath is the actual meditation. When the body is still, the practitioner gain knowledge from the body. When the mind is still, the practitioner gain knowledge from the mind. When the breath is still, the practitioner gain knowledge from the breath.

　　According to the training, there are five levels to the breath:

　　The breath that we breathe in and out.

　　The breath that goes past the lungs and connects with the various properties of the body, giving rise to a sense of comfort or discomfort.

　　The breath that stays in place throughout the body. It doesn”t flow here or there. The breath sensations that used to flow up and down the body stop flowing. The sensations that used to run to the front or the back stop running. Eve…

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