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The
37 Facets of Spiritual Awakening
(Bodhi
Paksika Dharma)
The teaching of the 37 Facets of Spiritual Awakening is the original system of practice that Sakyamuni prescribed to his disciples. It represents the core practice of the Two Vehicles.
A. First there are the four spheres of mindfulness (Smriti Upasthana), which are the subjects of the four meditations:
#1 The Body - One's observation of the body at first is largely cognitive, and only through cultivation of the practice of meditation does it become more intuitive and finally purely mindful. This gradual deepening of mindfulness applies for all four of the spheres - (for more on this refer to the four basic meditations and the seven braches of awakening described later here). As one becomes more mindful, aware of and in touch with one's body, internally and externally, one is better able to communicate with it.
One becomes aware of the body's conditioning,
its vulnerability to disease and the natural tendency of the body to produce things
that are impure. As The Flower Garland Sutra says:
"One observes the inner
body, the outer body, and both of them together, proceeding through it part by
part in a methodical order with impartiality, equanimity and diligent
mindfulness and recognition, while remaining free of worldly desires and
sorrows."
This procedure of observing
things 'part by part' or 'one at a time' is used for all four spheres. One
never dwells on any one aspect too long, letting things arise and letting
things go naturally. One must also try to understand all of this without the
self (ego) getting in the way. To see purely with impartiality and equanimity
one must not see one's body as being 'my' body. This is also true of all the
spheres.
#2 Sensory Feelings - The six sense faculties (the eyes, ears,
tongue, nose, body and thinking mind) are the gateways between the body and
pure consciousness. The consciousness of sensory perception, the sense faculties
and the sensations can all be distinguished. In order to achieve and maintain
continuity of
mindfulness, these gateways must be protected from cravings, attachments and
aversions to the sensations (sight, sound, taste, smell, touch, and elements of
spiritual reality or dharmas). Except for touch, these sensations are all
entering through narrow portals in our head. While touch has a wide field of
action through the whole length of the body inside and outside, the other
senses only come into being in their own particular portals. One becomes keenly
aware of these senses & of any sensory desires with their attendant
pleasures, joys, pains & sufferings.
#3 The Thoughts of the Mind - the thinking mind interprets the
sensory information and rationalizes and conceptualizes it. It tries to 'make
sense' of the information coming in. In doing so it creates thoughts, which
codify realities (dharmas) into sensory data. These codes come in many forms,
music, images, symbols, but most significantly and powerfully in the power of
the written and spoken word. Our minds are constantly producing a torrent of
these thoughts to interpret and represent reality. They are usually adulterated
with klesas (emotional desires/distress). One must be aware of the difference
between the thoughts, which are fleeting & impermanent, and the reality
they represent. At first sight, these thoughts may seem to explain reality
completely but after sometime they are seen to only offer a partial explanation
of it; later still, they are seen to actually distort the reality that they
earlier seemed to explain.
#4 The Aspects of Spirituality - Spiritual
Reality itself is
impossible to know with the thinking mind - it is inconceivable. The
limitations of our very self-existence stand in the way. The best we can do is
to try to understand the juncture between our self and the infinite. The
causality and conditions of the spiritual realms (the 'ten worlds') from the
depths of hell to the enlightenment of the Buddha desribe this relationship.
B. The Four Proper Exertions - creating the proper moral environment to free the mind from emotional troubles (klesas):
C. The Four Causes of Spiritual Feet (Riddhipada) - These enable the
mind to be or go anywhere at will. In order to properly practice with intensity
of resolve and attain spiritual feet, one depends upon on dispassion,
detachment, sublimation, and equanimity.
D. The Five Spiritual Roots - Keenness of Spiritual Capacity
E. The Five Spiritual Powers (Bala):
F. The Seven Branches of Awakening (Sambodhyanga) - Steps in the attainment of deeper mindfulness (compare to the four basic meditations):
G. The Noble Eightfold Path (Arya Marga) - the essence of all that above
Three of Proper Morality (Sila):
Three of Proper Mental Concentration (Samadhi)
Three of Proper Spiritual Insight (Prajna)
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Since July 9, 2001