What does three prostrations mean?

Question 1: What does it mean to kowtow to the Three Jewels? Buddha, Dharma, Sangha, Taoist teachers, Three Jewels, Buddhism and Taoism, saints, scriptures, practicing monks call the Three Jewels, and bowing to them is to bow to them,

< p> Question 2: What does the three gates of "prostrate respectfully with the three gates" in the Buddhist scriptures mean? The three gates refer to the three gates of "body, speech, and mind."

The Void Treasure here is not the name of the Bodhisattva, but the name of the bodhisattva. It refers to everything in the universe contained in the void. "The Buddha also possesses the possession of the void treasure, which can perfect all the wealth in the world." This sentence means that the Buddha's Dharma body pervades the space and will last forever, because the entire void universe is nothing but the Buddha's Dharma body. . The Buddha's Dharma body is equal to all things contained in the universe, and of course it also includes all the wealth in the world.

The meaning of "equal holding" here is not meant in other places. The meaning of "meditation" is "Hangzang".

"Huayan Sutra" divides the levels of Bodhisattva's practice into 42 levels, among which there are ten levels: "First Ground, Second Ground". Three levels, four levels...ten levels." Among them, the Bodhisattvas on the eight levels are called Bodhisattvas who do not regress. One to seven levels can regress.

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Question 3: What does it mean to pay homage to all the three roots? In all the worlds of Tibetan Buddhism, all the people of the three times are teachers and disciples. I will purify my body, speech and mind, and all the obeisances will be gone.

The universal sage’s vows are powerful and divine. , in front of all the Tathagata who appear in the world, he reappears in the body of the world, and pays homage to the Buddhas in the world again and again.

In the world of Buddhas in the world, the same is true in the gatherings of Bodhisattvas everywhere. I firmly believe that all Buddhas are filled with it.

Each one will use all the sounds to spread out endless wonderful words and praise the Buddha for all the eons to come.

With all the most wonderful things. Hua N, the incense and the canopy of the umbrella are the most excellent and solemn things. I offer them to the Tathagata.

The most excellent clothes are the most excellent incense. The incense and lamps are all as wonderful as the high gathering. , I offer all my offerings to Tathagata.

With my vast and supreme understanding, I firmly believe that all the Buddhas of the three times have cultivated the three roots of the deities, so I have been embraced by the deities, Jamgon Maipen Rinpoche, and the wisdom body of Manjushri. Uphold, realize the wisdom of the self-interested Dharmakaya, enlighten the profound meaning of wisdom, prosper the light of natural wisdom, and realize the secret of the bright world

Question 4: What is the meaning of the three doors of body, speech and mind? How should you visualize when you worship? Bhikkhu, bow to the stupa where the Buddha's hair and fingernails are enshrined. Venerable Ananda asked the World Honored One about the merits of his prostrations. Number of Wheel of Thrones. "The Chakravartin King is not an ordinary king, nor does it mean to be the Chakravartin King once or twice. Therefore, the merits of bowing once to the Guru, the Three Jewels, and the Buddhas and Bodhisattvas are also incredible. The process of paying homage to the Dharma includes the visualization part. Visualization is one of the practices of Tibetan Buddhism. Master Nan Huaijin once said: Visualization is not the delusion of the sixth consciousness, but the actual state of the sixth consciousness and the root of the seventh consciousness. There are 84,000 ways to visualize the functions of the eight consciousnesses, and people choose different methods of practice depending on their foundation.

Whether we perform a big ceremony, a small ceremony, or a small ceremony. It means bowing. The body, speech and mind must be in harmony. The body must be bowed and bowed, the mouth must be chanting sutras and praising, and the mind must be devoutly visualized. We often refer to the "three doors" here as the "three doors". The two types of body, speech and mind, one refers to one's own body, speech and mind, and the other refers to the body, speech and mind of the person who is prostrating. "Harmony" also refers to two types of harmony: harmony with oneself and harmony with the object of prostration. 1. Harmony with oneself refers to one's own body, speech and mind. Harmony. When you are prostrating, you should recite the Guru's prostrations orally, and think about the Guru in your mind to achieve the unity of your body, speech, and mind. On the contrary, if you are prostrating physically, not reciting the sutras in your mouth, and thinking wildly in your mind, you will not be able to achieve it. The harmony of body, speech and mind is not a complete prostration, nor can it achieve the merit of eliminating karma.

2. Harmony with the object of prostration refers to the harmony of one's own body, speech and mind with the body, speech and mind of the object of prostration.

When you kneel down and pay homage, visualize your guru in the air above your head. The person who is paying homage stands upright with his feet together, clasping his palms in front of his chest in respect, and then raising his clasped hands to his forehead. At this time, he visualizes the image facing him. Think of the guru's forehead (A) as a white light and shine it on your own forehead. At this time, your own karma will be eliminated. Prostrate to the guru's body and pray for a quilt. This is a body and neck ceremony; then put your palms together on your throat. At that time, visualize the word (Om) in the guru's throat emitting a red light, shining into your own throat. At this time, your oral karma is pure. Prostrate to the Buddha's words and pray for a blessing. This is a prostration with your mouth. Finally, when you put your palms together and place them in your heart, Visualize the light in the heart of the guru shining into your own heart. At this time, your mind and karma are pure. Prostrate to the Buddha's mind and pray for blessing. This is to prostrate to the mind. After the three karmas are purified, then spread your hands. Prone on the ground, press the ground with both hands, and throw your forehead to the ground, thinking in your mind that you can eliminate the karma caused by the five poisons since the beginning of time, purify the five poisons, eliminate diseases in the internal organs, subdue the five demons, and obtain the wisdom and blessings of the Buddhas of the five directions. When you get up from the five great wisdoms of the guru and the Buddha, visualize that your body and the guru's body have become one, your mouth and the guru's words have become one, and your mind and the guru's thoughts have become one. Become one. Your body, speech, and mind correspond to those of your guru. By repeatedly visualizing and prostrating, your body, speech, and mind will eventually become one with your guru’s body, speech, and mind.

Prostrate to the deity and recite before prostrating. Recite the ritual of the deity once, then kneel down and prostrate, recite the mantra of the deity orally, and visualize the deity in your mind. This is your body, speech, and mind and the three methods of paying homage to the deity; visualize the guru opposite you in the space above your head ( The word "A" emits white light and shines on your forehead. At this time, your own karma is eliminated, and you and the body of the deity become one. Then, when you put your palms together on your throat, visualize the word "Om" in the throat of the deity emits red light. When the light shines into your own throat, your verbal karma will be pure, and your mouth and the mouth of the deity will become one. Finally, when you put your palms together in your heart, visualize the heart of the deity (playing with the light shining on your own heart, at this time) One's own mind and karma are pure, one's own heart and the mind of the deity become one. When the five bodies fall to the ground, all impure karma obstacles are eliminated in the non-duality of oneself and the deity. Oneself obtains the achievements of the five great Yongzhong deities, and bows to one's own heart, and The deity performs one salute, one holds the mantra and one visualizes it.

Each sect has its own different visualization methods. Therefore, there are many different methods of contemplating the five-body prostrations. The visualization of each deity’s prostrations is also abbreviated. There are differences. The following is a brief introduction to the five-body prostrations and visualization method:

1. Visualize the Bodhi body yourself: that is, the body is upright, the heels of both feet are together, the toes are spread, the hands are in the mudra, and the body is visualized. Think of the universe, and all the five senses and wonderful desires of all things in the universe are present in our bodies, and then visualize ourselves as the immortal Bodhi body;

2. Visualize the hands as ten degrees: the five fingers of the right hand follow the big Counting from the thumb, it represents the five paramitas of giving, observing precepts, enduring humiliation, diligently meditating, etc., and counting from the little thumb on the left hand's five fingers, it represents the paramitas of strength, compassion, aspiration, expediency, wisdom, etc. It is the ten perfections, and one can approach Bodhisattva step by step... ...>>

Question 5: What is the significance of paying homage to the masters? It means to pay homage, and guru is a respectful title for Buddhism.

Question 6: How to prostrate to the Three Jewels? Generally speaking, it means that the images of the Three Jewels (Buddha, Dharma, and Sangha) are in front of you, and you kowtow to them.

There are many types of kowtow, and you can find them all by searching online.

Question 7: In Tibetan Buddhism, what are the four types of prostrations? What do the three masters and masters refer to? The following sentence is not from Buddhism, and has nothing to do with Tibetan Buddhism.

As for the prostrations, there are more than four types in Tibetan Buddhism.

Question 8: Master Shengxi answered: When bowing to the Three Jewels, can one bow at the same time? Master Shengxi answered: When bowing to the Three Jewels, can one bow to the Master at the same time?

A Taoist friend asked: When you bow to the Three Jewels, you should also bow to the guru at the same time. Is it the right way? But the Pure Land Sect does not have this statement, and when Khenpo Rinpoche took refuge for us, he also said that we should take refuge in the Three Jewels, not him personally. When prostrating, should I prostrate to the guru?

Master Shengxi: When we prostrate ourselves, do we need to prostrate ourselves to the guru? Of course. Although the master said that we only take refuge in the Three Jewels and not in others, when we take refuge, we take refuge in the four refuges - the guru, the Buddha, the Dharma, and the Sangha.

Take refuge in the Three Jewels. In fact, the essence of the Three Jewels is the guru. The guru's body is a physical treasure, his speech is a dharma treasure, and his heart is in the realm of Buddha, which is a Buddha treasure. Therefore, the guru is the collection of the three treasures.

From this aspect, when we prostrate ourselves, we must also prostrate ourselves to the guru. If we have the view that the guru is the sum total of the Three Jewels, then there is no difference between paying homage to the guru and paying homage to the Three Jewels. But in our minds, Buddha, Dharma, and Sangha are one concept, and guru is another concept of teacher.

In fact, from the perspective of Dharma nature, the guru is not only the collection of the Three Jewels, but also the manifestation of the three Buddhas in the past, present and future. This has been talked about a lot in the previous chapter, although in the general Chinese pure land practice, there is no such way of contemplation. However, in the system of practice, for practitioners with relatively deep roots of good deeds, this will become a key practice. For example, when we are cultivating the Pure Land and visualizing Amitabha Buddha, what we want to visualize is Amitabha Buddha, which is indistinguishable from the guru’s true body. Many times when Master Yixi lectures, he says that the nature of Guru Amitabha, or Guru Vajrasattva, and Guru Vajrasattva are indistinguishable from each other. If we can understand that there is no difference, and then pray and visualize, we will be able to get the unstoppable support of the guru. At this time, our achievements and enlightenment will be very fast.