Prostrations #2

by Lama Gendun Rinpoche

The State of Mind During Prostrations
We should do prostrations with full confidence, joy and motivation to benefit others.

1 - Confidence
We should have confidence in the perfect qualities of the Three Jewels and be sure that their blessing can remove the veils from our minds. The blessing can appear and the purification is effective when our confidence in body, speech, and mind meets the transforming qualities of the enlightened body, enlightened speech and enlightened mind - the sources of the refuge. If we do not have confidence and cannot open up to the Three Jewels prostrations will only be like a play.

2 - Motivation to Benefit Others
When we do prostrations we should understand that good actions are the source of happiness of all sentient beings. Prostrations are a good example of this fact. When we do the practice using our body, speech, and mind, we offer our energy to others wishing that it brings them happiness. We should be happy about this fact and do prostrations with joy.

The Proper Practice

1 - Visualization of the Refuge Tree
In front of us in space we imagine the whole refuge tree. First, we imagine Dorje Chang - the lama who represents all sources of the refuge. We imagine the lama as the center of the refuge tree. We should be fully aware that Dorje Chang is our teacher and that he is the mind of our lama. We think about Dorje Chang to make sure that the manifestation of the nature of mind is not stained by our habitual thoughts. To help us keep the pure view, the view of wisdom, we imagine this perfectly pure form. At the same time we keep awareness that Dorje Chang is the mind of our lama.
Everything that appears in front of us in space is like a rainbow or a reflection in a mirror; it is not a thing. If we have difficulties visualizing the whole refuge tree we should have confidence that all objects of the refuge are really in front of us even if we cannot hold them in our mind.

2 - Awareness of Ourselves and Others
We are not alone in our practice. We are surrounded by all beings that fill the whole universe. We imagine our father on our right side and our mother on our left. When we stand between our parents from this life we realize that each and every being without exception has been our parent in some previous life. This helps us remember the goodness of all our parents, all sentient beings, who were helping us during countless lifetimes.
We imagine the ones we consider our enemies in front of us, between the refuge tree and ourselves. We think of the people who cause us problems and obstruct the realization of our plans. All these people are very important because they help us develop such qualities as patience and compassion. We usually want to avoid such people. We try to stay away from them. We do not want to think about them. Putting them in front of us helps us not to forget them. Treating enemies in such a way protects us against disrespecting them.
We focus our attention on the refuge tree. We are confident that the refuge can free all sentient beings from the suffering of samsara and it can protect us against the anxiety that this suffering causes. In such a mind-set, surrounded by all sentient beings, we start to repeat the refuge mantra. Everything around us starts to vibrate. We experience strong light from the refuge tree. The light shines on us because of our own devotion. This makes us open up even more. Then we start to bow down. We are the masters of the ceremony and lead the whole practice. Our prostrations immediately inspire all beings to begin doing the same practice. We hear all beings repeating mantras and doing prostrations. These vibrations fill the whole universe.
Holding such a vision rather than concentrating only on ourselves widens our activity. On the one hand it gives us strength, on the other hand it gives us motivation to practice. All beings doing prostrations with us give us encouragement. Experiencing great amounts of energy from all beings doing prostrations, we feel even more confidence in and devotion to the Three Jewels. The feeling of "riding with the crowd" helps us finish prostrations quickly and experience great happiness during the practice.

3 - The Symbolic Meaning of Each Element in the Act of Bowing Down
To give the ultimate dimension to our practice we should be aware of the symbolic meaning of a prostration. Touching our forehead with clasped hands, we ask the objects of the refuge for the blessing of their bodies. At the same time we imagine that the blessing of their enlightened bodies radiates on us, goes through our body and dissolves all its obscurations. Then our clasped hands touch our throat. We ask for the blessing of speech. At the same time we think that the blessing of their enlightened speech emanates from the objects of the refuge and purifies all obscurations that we have accumulated through our speech. In such a way we free ourselves from these obscurations. When we touch our heart with clasped hands we ask the refuge for the blessing of their enlightened mind. It helps us get rid of all veils and wrong views in our minds. We are confident that all evil wishes we have been filling our minds with since beginningless time are completely purified. We should think that we are getting the full blessing of enlightened body, speech, and mind from the Three Jewels. Through the power of this blessing, all veils, bad karma, and negative tendencies in our body, speech, and mind are purified. We are completely pure and inseparable from the body, speech, and mind of the lama and the Three Jewels.
When our body touches the ground with its five points (knees, hands, forehead) we should realize that five disturbing emotions - anger, attachment, ignorance, pride, and jealousy - leave our body and disappear in the earth. In such a way we experience complete purification.
The two aspects of prostrations, dissolving the mind's poisons and getting the blessing from the Three Jewels, cause the transformation of pride, attachment, jealousy, anger, and ignorance into the five corresponding wisdoms. We should be confident that the transformation is actually taking place, that we have the natural, inherent ability to develop these wisdoms.
This symbolic aspect of prostrations will work only if we have confidence. Our confidence can give us this big purification. Practicing without confidence is just like aerobic exercise.

4 - The Significance of Devotion
Our devotion will grow the more prostrations we do. Finally, we will reach the level where we will no longer think that our body, speech, and mind are any different from the body, speech, and mind of the Three Jewels. Prostrations give a wonderful result; they are the source of a very powerful blessing and a great purification. We should not think that prostrations consist only of an activity of our body. The blessing and purification appear mainly because of our devotion.

5 - Increasing the Strength of Our Practice
We practice with an open mind. We should not think that we are the only person doing prostrations. All beings are doing them with us. We do not have to limit our thinking only to ourselves. We should not assert ourselves by thinking, "I am bowing down." If we think like that we accumulate good potential that corresponds to the act of doing one prostration. If we think of all sentient beings doing prostrations with us, the good potential we accumulate is much bigger. When we are doing prostrations we should think that a hundred of our emanations are doing them with us. If we are able to imagine that our practice will be much stronger. We should not count more prostrations if we imagine more beings doing them with us. This is only one of the special Vajrayana methods that help us strengthen our practice.

6 - Linking the Prostrations with Calming the Mind
After a while our body will be tired. This is a useful moment to practice calming the mind. When the body and mind are tired, attachment decreases. If we stop doing prostrations for a moment our mind will naturally calm down by itself without any additional help on our side. When after a while our body and mind feel rested again, our mind becomes agitated. This is the sign to start prostrations again. When we alternate doing prostrations with calming the mind we can practice ceaselessly.