..续本文上一页ind. In addition to that, we foster another form of goodness, called developing concentration. Developing concentration is a way of caulking the mind so that it doesn”t develop any gaps, leaks, or holes.

　　All of this is called caulking our boat -- the boat of the body. In Pali, this is called indriya-samvara-sila, the principles of restraint over the sense faculties. We exercise restraint over our eyes, ears, nose, tongue, body, and mind, so that our boat will float on the ocean without sinking. This is called caulking our boat.

　　What do we do next

　　 We have to stock our boat with provisions. Once we”re born in the world, our well-being depends on the requisites of life. We”ve eaten food, worn clothing, lived in shelter, and used medicine to treat the body. That”s why we”ve been able to find as much comfort as we have. When we consider this fact, we have to turn and consider how others are getting along. When we see that we need these things to get along, we start stocking our boat by giving gifts of almsfood and making other donations for the purpose of all four requisites. This is called stocking our boat with provisions. Then we put up a mast and unfurl a sail. In other words, we invite a monk to get up on the sermon seat and teach the Dhamma as a way of inclining the mind in the right direction. The mind will then zip right along in line with the breeze of the Dhamma. And the body will go right along with it. For example, once we”ve heard the Dhamma we gain a feeling of contentment so that we want to hear it again. This is a sign that our boat has caught wind, and the wind is strong, so we sail right along. This will help our boat reach the other shore easily. If there”s no sail to help it along, and we stock the boat with too many things, it may sink. This is why there”s the custom, when anyone makes a donation, to have a sermon at the same time as a way of inclining the mind in the direction of the Dhamma. For our boat to get anywhere, it needs a sail. Then no matter how many provisions we haul on board, the boat will head in the direction we want it to. This is the second thing we need to know.

　　The third thing is the method for distilling salt water so that it can become fresh. This stands for practicing tranquillity meditation and insight meditation. We give rise to directed thought and evaluation within the mind. And what is salt water

　　 Salt water stands for defilement. The defilements of the mind are saltier than salt. When we try to eat salt -- even just a little -- we can”t swallow it because we find it so salty, but the defilements are even saltier than that. They can crust us over so that we spoil and rot in all sorts of ways. When this is the case, what can we do

　　 We have to filter or distill them. Filtering refers to yoniso manasikara, appropriate attention. Whatever we do, we have to reflect, to be observant, to consider things carefully before we act. This is the first vat in our distillery.

　　Our second vat is meditation, contemplating our fabrications by using skillful strategies, giving rise to the factors of jhana. The first one is directed thought: keeping in mind the preoccupation that can act as a foundation for the mind -- its gocara-dhamma, or proper range -- as a way of aiming it in the right direction by developing the four frames of reference (satipatthana). This is how we distill salt water.

　　The four frames of reference are:

　　focusing on the body in and of itself,

　　focusing on feelings in and of themselves,

　　focusing on the mind in and of itself, and

　　focusing on mental qualities in and of themselves.

　　All four of these are gathered in the body and mind. This is one way of looking at them, called anuloma, or in line with the standard way. The other way is called patiloma, in reverse of the sta…

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