The way of doing prostration and circumambulation, and their benefits—A guidance talk

(This transcript is of a guidance talk by His Eminence Prof. Samdhong Rinpoche on The Way of Doing Prostration and Circumambulation, and Their Benefits, via webcast on 22 July 2020, as a part of a series of guidance talks, via webcast, in July – August 2020, on spiritual practices requested by others.)

I’ve been asked to speak today on The Way of Doing Prostration and Circumambulation, and Their Benefits. To say briefly, therefore, on them: Prostration and circumambulation (going around a sublime Field, Presence) are varieties, out of many varieties, of virtuous actions through the body. They are the ones which, for accumulating merits and eliminating negativities, the most powerful and the most convenient to do. As such, if everybody takes interest in them and were able to do prostrations and circumambulations on the side along by [while going about with daily life] there would be the condition (situation) for accumulating great merits. They are thus worth taking interest in. More so, with the followers of Tibetan Buddhism there is the tradition of regularly doing prostrations and circumambulations along by on the side while going about with daily life; more so, the ordained—monks and nuns—and the lay of advanced age do prostrations and circumambulations whenever they have the time to do them. If one were able to do them by knowing that they would make accumulate resultant merits and would eliminate negativities, and by knowing the ways of doing them, then that would be really greatly beneficial.

Generally, both prostration and circumambulation are expressions symbolising reverence towards the Objects of prostration and circumambulation. To extol by speech the excellent qualities [of the Objects] is an expression of the speech; to do prostration and circumambulation by the body are expressions of the body. As such, if the faith and respect that are in the mind could be represented through bodily and speech expressions it would become a virtuous action where the virtues of all three—body, speech and mind—are present complete. That was how the traditions of doing prostration and circumambulation flourished.

First, let’s say, with circumambulation: unlike prostration, circumambulation is to go around Objects (sublime Objects) of reverence. These days, the tradition of going for circumambulations around a temple or a stupa and so on is extant without decline, but the tradition of doing circumambulations around the actual body (the actual presence) of a Teacher (Lama, Guru) or a Friend in Virtues (a spiritual teacher) who has taught you Dharma, has become extinct, that these days there is nobody doing such. During the time of the Buddha—and, until the time of the earlier-flourish of Buddhism in India ended—the tradition in India was such that those seeking audience with Buddha would, upon arriving before Buddha, firstly, do prostration-of-touching-feet three times, touching Buddha’s feet; and after having prostrated they would go around (do circumambulation around) Buddha, right to left (clockwise), three times, and would then sit before the Presence. If you read Sūtras, these lines appear recurrently: “having done the prostration of touching the feet, placing the right kneecap on the ground (i.e., kneeling on the right knee), became seated on one side”. Even since that time, therefore, there was the tradition of doing circumambulation of going around a throne, circumambulation to Buddha’s Body. That tradition is no more these days, the tradition that remains extant is going around temples, stupas and so forth. There is nothing impermissible about doing circumambulations to a Body (Presence).

(Prostration)

Now, first, as regards the modes of prostration, there are 1) prostration of the five limbs (five bodily parts) brought down to the ground, 2) prostration of the whole body brought down to the ground, 3) prostration of embracing by the calf (~leg’s calf), 4) prostration of touching the feet—there are about four such varieties of the manner of prostrating advised.

The prostration of the five limbs touching the ground is what these days is widely known as “contracted prostration”. The two hands (palms), the two knees and the forehead—these five—[brought down], touching the ground by them, and prostrating thus is the one called “prostration of the five limbs brought down to the ground”, which these days in the common vernacular is being expressed, as you hear, as “contracted prostration”.

The prostration of the whole body brought down to the ground is what is known as “stretched prostration”, the entire body is brought down to the ground, the arms stretched, and to prostrate—that is what is called as “stretched prostration”. These days those doing amassing (tallying) of a hundred thousand prostrations, of the preliminaries (sṅon ḥgro, ngon-dro), are seen doing in one tradition the contracted prostration, and in one tradition the stretched prostration; most people mainly do the stretched prostration, that is the tradition that is prevalent [when doing the preliminaries prostrations].

With the way of doing the contracted prostration, the way it is done in Tibetan Buddhism is slightly different to that of Ārya Sthāvarī [Theravada tradition]. Anyway, with the way we do the contracted prostration, at first, one has to join (bring together, touching each other) the thumbs, the thumbs are joined and brought at the head’s crown, forehead, throat and heart. “Thumbs joined” means (demonstrating {-20: 07}*) the two hands are brought together like this (demonstrating {-20-04}) with the thumbs touching each other and the eight fingers brought together like this (demonstrating {-20: 00}), their tips touching. [The two hands brought together thus] are not be flat like this (demonstrating {-19: 56}), rather the two thumbs are tucked inside to the centre of the hands, thus this is (demonstrating) what is described as “the thumbs (and the fingers) [in] the shape of a gem”.  “The flat joined thumbs” (demonstrating {-19: 52}) is the way those outside [of the path], those other than Buddhists, do, where the two thumbs are showing outside and all ten fingers are joined together flat; that is what is called “the flat joined thumbs”, it is of the outsiders’, not the way Buddhists join the thumbs, the fingers. The way the fingers are joined in Tibetan Buddhism is where the two thumbs are tucked inside and the fingers are joined (touching) and in a gem shape, like this (demonstrating {-19: 26}), the shape of a gem, which is then (demonstrating throughout {-19: 21 onwards}) at first brought to the head’s crown, and then at the forehead, then at the throat, and then at the heart, thus to the four points. When amassing a hundred thousand prostrations it would be alright to bring down quickly like this (demonstrating {-18: 58}). When one has a relaxed situation, timewise, one has to touch the points: (demonstrating) one at the head’s crown, one at the forehead, one at the throat and one at the heart.  *(Here in the transcript the time-counter of the right-hand side time-counter on the video recording, showing whereat the time remaining.)

The purposes for them (i.e., bringing to the four points) is that, [in accordance with] the ways of accumulating the multitude of merits, joining the thumbs at head’s crown [and bringing to that point makes accumulate merits] leaving (creating) the potential to achieve [a Buddha’s] crown of the head (uṣṇīṣa); when joining (placing) at forehead it leaves the potential to achieve treasure hair (urṇā) of [Buddha’s] forehead, one of the most important ones of the thirty-two noble marks; when joining at throat it makes accumulate merits to achieve The Chaste’s melodious speech, the Dharma-conch Speech; when joining at heart it leaves the potential 1) to achieve the wheel [image] adorning the chest (heart) [when later becoming enlightened] and 2) to achieve the Pristine Consciousness of Omniscience. As they leave the potentials to achieve the noble marks and to achieve Buddha’s Mind, therefore there are the four joining (placing); they are, thus the purposes.

Subsequent to that, if one were to do the contracted prostration, the prostration of bringing down to the ground the five limbs, where, like this (demonstrating {-17: 48}), bring the hands [with the palms open] to the ground; when placing the two hands on the ground the fingers must not be drawn in (demonstrating {-17: 46} clenched fists), nor set like this (demonstrating, {-17: 43} like a tong, or a hoof), rather like this: (demonstrating {-17: 42} palms  flat) all of the palms have to be placed on the ground. And then, place the two knees on the ground, touching the ground; and the forehead touching the ground. Then, when getting up, (demonstrating, {-17: 29} the palms in even flat poise), rise with the whole body straight, not bent—it’s advised that if the body is bent there would be demerits; if one is physically unwell, or if one’s body is naturally bent, that would be a different case, that would be an exception. If the body is naturally straight the whole body should be straight and rise. And then, again, (demonstrating {-17: 11}) like before, join thumbs at the four spots, and then bring down to the ground, as before. At the least, prostration is done three times; in the way Buddhists do prostrations they are not done once, not single, rather three times at the least. That is the prostration of bringing down to the ground the five limbs.

Now, for the prostration of bringing down to the ground the whole body, the way of joining (placing) the fingers is the same; thereafter the two hands are brought down straight and the whole body is brought down to the ground, and (demonstrating {-16: 49}) the hands (arms) are stretched [to the front] to the extent they can reach (demonstrating {-16: 45}), and then, prior to rising, while still on the ground, the thumbs are joined, like this (demonstrating {-16: 40}); thereafter, one rises, and then [repeating the same].

Those two are the two widely-known ways of doing prostrations.

Now, regarding the prostration of touching the feet, this tradition is still prevalent these days in India, but in Tibet, you see, this tradition has already declined. Anyway, when there is no time to do 1) the prostration of bringing down to the ground the five limbs and 2) the prostration of bringing down to the ground the whole body, that if [expressing of reverence] needs to be done quickly, or when it’s too crowded, then one touches by one’s two hands (demonstrating {-16:04) the feet of whom the prostration is being offered; for instance, if the object of prostration is seated, then to the cushion or the throne on which [the Object/Person] is seated one touches (demonstrating) by the two hands and then place [your hands] on your head, thumbs joined (i.e., hands in gem shape brought to the head), like this (demonstrating -15: 58}). This is also one kind of prostration.

The prostration of embracing (holding) by the calf is to hold at the leg by one’s two hands, like this (demonstrating {-15:46 onward}); for example, when we recite Delighting Teachers (Lama Choepa, Guru Pūja), at the lines “khyoe ni la ma, khyoe ni yi dām…” (You are Teacher, You are Pledged Deity…) and so forth—when we recite that, ‘the peg placed supplication’—one visualises doing the prostration of embracing (holding) by the calf. This [prostration] is done when there are great things (great meanings) to supplicate for, (demonstrating, as holding by the two hands) holding by the leg, and it is as if persistently supplicating. That would do.

Likewise, for those with unwell body, and elderly, who do not have the ability to do contracted prostration, stretched prostration and so forth, (demonstrating {-15:00}) to join their hands’ thumbs and to slightly bow their head would as well do for prostration. If there are elderly who have the hope of amassing a hundred thousand prostrations, they keep the two knees placed on the ground, and akin to the way of doing prostration in Sthāvarī [Theravada tradition], not get up fully, rather just bow slightly [with thumbs joined] (demonstrating {-14: 41}) and amass the tally. To do amassing of prostrations thus, if one is not able to do so by one’s body [the normal prostrations], that would be alright; that too would be countable as a prostration. For example, with the way of doing prostration these days by Ārya Sthāvarī [Theravada tradition], the two knees are placed on the ground from the start, and then the thumbs are joined and one’s  head touches the ground, and [again] the thumbs are joined, and head is placed on the ground, that there is, you see, no system of rising.

All those are the varieties of the ways of doing prostrations.

If it is an ordained person, then, for instance, in Tibet, the way the ordained ones would do prostrations is different, between the ordained ones of Gedhan (Gelug) and those of Kadam (bkaḥ gdams) and other earlier lineages; the way the ordained do prostrations is slightly different. All [start with] the upper robe not kept abreast to the chest (heart); the upper robe—zaen (gzan; uttarāsaṅga) or Dharma Robe (cīvaram), whichever—are taken off (unfolded) and let hanging loose, and then one prostrates. Those of Gelug would, having taken off [the chest] the zaen (indicating {-13: 32}), do prostration and until the third prostration is finished, or until the action of prostrations is finished, would not put back on the zaen. Those of other lineages and Kadampas would do prostration once (indicating {-13: 22 onwards}) and then rise up and put back on [the upper robe], and again when doing the next prostration take it off, and again put it back on. These are merely different traditions, that there are no differences.

(Circumambulation)

Now, with doing of circumambulations, the widely-known type is to do a circumambulation right to left (clockwise). Also in Sūtras the mention is always of “going around to the right”. It is not that there are not occasions absolutely for the left [to right] circumambulation—for example, for the practitioners of Mother Tantra, of the highest mantra, there is [the pledge of] “the conduct of the left”, where one takes food and takes drinks (water, etc.) by the left hand, and circumambulations are done from the left. That is an exception, a separate case, otherwise in the widely-known way of doing circumambulation it is from the right.

Since circumambulation is an expression of bowing, respecting, so if one does circumambulations as if going for a stroll, a walkabout, talking along with companions, or the eyes looking everywhere, or swinging the arms, then all these would become slightly discordant to the way of doing circumambulation of the virtuous action type, of the type called “prostration and circumambulation practices (trainings)”. Respectfully the two hands are to be with the thumbs joined (demonstrating {-11: 58}), or the two hands (demonstrating {-11: 55}) are at the front holding one another, in equipoise, and one goes [for circumambulation], or the two hands are stretched straight down (demonstrating {-11: 50}). In walking while swinging the arms, or looking here and there, or singing songs and so on, or talking with companions, there would be the danger of the circumambulation not becoming the circumambulation of the virtuous action type, of the type called “prostration and circumambulation practices (trainings)”; one may think one is actually going for circumambulation but in fact it would become a manner of disrespect to the Objects, or the Merit Fields, to whom the circumambulation is being done. For instance, when doing prostrations, if one prostrates while talking with others it becomes a manner (expression) of disrespect; likewise, to look here and there while prostrating, or when doing prostrations if one becomes tired one does not get up and stays sitting, resting—these are manners of disrespect. Similarly, with circumambulation, since it is being done to show respect to the Refuge Objects, it is important that the bodily expressions do not digress from manners of respect.

(Prostration)

For the roots-of-virtues (merits) from prostrations one has done to have the difference of becoming greatly multiplied, whenever one does prostrations one first, at the start, recites “oṁ namo mañjuśrīye, nama: sūśrīye, nama: uttama śrīye” (om namo manjushriye, nama sushriye, nama uttama shriye), the mantra consisting of Manjushri’s Name. These three mantras are a [set of] prostration mantras advised in Sūtras and Tantras, where it is said that [these mantras make the merits] multiply hundredfold and thousandfold. As such, those who are amassing a hundred thousand prostrations, and so on, certainly recite thrice these three mantras—oṁ namo mañjuśrīye, and so forth—at the start of doing prostrations, and then do prostrations. In doing so there would be the difference of the benefits and the merits becoming greatly multiplied as advised in Sūtras and Tantras, the valid scriptures; and as such, [that the merits would become greatly multiplied], can be believed.

For those doing a hundred thousand prostrations, and so on, or when doing the stretched prostrations [regularly], one of the recitations that is said principally is Bodhisattvas’ Declaration of Downfalls. In reciting so, since doing prostrations is one of the main branch-practices of purifying obscurations, if, for purifying obscurations, one says the Names of the Deities (Buddhas) of Bodhisattvas’ Declaration of Downfalls it would be good. If one were to do prostrations with Bodhisattvas’ Declaration of Downfalls one recites repeatedly only the Names of the thirty-five Buddhas, it would be alright to recite once the remaining of the text, Sūtra of Three Heaps (another title for Bodhisattvas’ Declaration of Downfalls) at the finish of doing prostrations. [In repeating the section of the Names,] recite from the lines “At all times I for refuge to Teacher” (dhue tāk tu la ma la kyāb su chi wo)…up to “to Shakyamuni I prostrate” (shakya thūb pa la chāk tsal lo), and then again recite from saying of the Names. In doing so, through one’s body one prostrates, through the speech one says the Names of the Those Thus Gone (Tathāgatas, Buddhas), and through the mind one recollects the excellent qualities of the Thirty-five Buddhas—or of whichever Buddha’s Name one is reciting, [as one says in succession]—then it would become a complete, not incomplete, virtuous action.

Of the many ways of accumulating virtues through body and speech, to prostrate to The Three Jewels, the Fields for prostrations, makes collect great waves of multitude of merits; Buddha has again and again advised so in many Sūtras and Tantras—for example, this is said in Gaṇḍavyūha Sūtra (Trees Arrayed Discourse), and so forth; likewise, in Vinayavibhaṅga (Vinayavibhaṅga-agama; Vinaya Distinguish Spoken [Words]), where there is the mention of ten benefits and so forth of doing prostrations. If the merits of doing prostrations were to be given a measurement, it is said in Sūtras that one accumulates merits to be reborn as a wheel-ruling monarch (rājācakravartī) that many times as equal to the number of particles covered by the size of the ground covered, to the extent reached, by one’s body prostrating, down to the powerful golden earth-base, which is of many fathoms (yojanam). What that means is, great waves of merits are needed to be reborn as a wheel-ruling monarch, that one would not be able to be reborn as a wheel-ruling monarch by small merits. Generally, to be reborn as a mere human requires many merits, and more so for a rebirth as a human with the leisures and the riches complete. A rebirth as a wheel-ruling monarch is a rebirth taken (sought) by bodhisattvas, and for that it requires great waves of merits. The measurement would be that, one would accumulate multitude of merits equal to the number of particles of the ground to the extent up to the powerful golden earth-base, which would be countless particles, required for a rebirth as a wheel-ruling monarch; that many times of rebirths as a wheel-ruling monarch equal to the number of the particles. In the Sūtras, in this context, there is a question raised: There are many who do prostrations, but why is it so there are not that many reborn as wheel-ruling monarchs? When this question was put to Buddha, Buddha said that due to not having done good sealing by dedication and prayers those merits get regularly destroyed by anger, prior to experiencing their results those merits are destroyed by anger.

Anyway, there is no need mandatorily to take rebirth as a wheel-ruling monarch, [the analogy] is for measurement basis, that if the merits were to be measured they would be equal to that of for countless rebirths as a wheel-ruling monarch. As such, “the ground as much [cover]able by the body” would mean that the stretched prostration would be more profitable than doing the contracted prostration, for when doing a contracted prostration only a small ground would be covered, whereas when doing a stretched prostration a large ground would be covered. Past sublime Lamas (Teachers) have remarked about joy at having a big body when doing prostrations, that there had been [a Teacher] who said, “That I have a big body is much profitable when doing prostrations”. In such a way, of the different ways of doing prostration, if one is able by one’s body, doing the stretched prostration is of the most multitude of merits. If one is able to do that very well, thereafter, as mentioned yesterday (in the guidance talk on Motive and Prayers), after doing prostrations if one is to immediately seal by dedication and prayers, that whatever roots-of-virtues (merits) accumulated become the causes for attaining enlightenment, then those great merits would remain intact without decline.

Not only that, to do prostrations is easy because even while walking on the road if one sees on the side of the road a stupa or a statue of Buddha, and so forth, merely joining the thumbs of the two hands (in reverend gesture) (demonstrating {-4: 33}), and merely bowing by head, or when carrying things in the hands if one is unable to do by both hands, one carries the things in one hand (demonstrating -4: 27}) and with the other to gesture like this (demonstrating -4: 26}), the head merely bowing, or showing expressions of respect, would all become inclusive to prostration. When seeing Tathāgata’s image sculptured on a stone, or images, on the side of road when walking, straight away if one looks faithfully with the eyes, and shows respect by one’s body, one would be accumulating a great multitude of merits even by that, as The Sublime Teachings White Lotus Sūtra (Saddharmapuṇḍarīka-sūtra) says, “Even by looking with a disturbed mind/ At a Sugata’s physical image painted on a wall/ They gradually would see a billion Buddhas.//”

‘Prostration and circumambulation trainings (practices)’ are convenient to do, they are what are called, ‘easy to do and of great meanings’. They can be done easily, they can be done at all times; for example, when one comes across a temple or a stupa if it is not convenient to do the prostration of bringing down to the ground the body, one may join the hands’ thumbs (demonstrating {-3: 23}) and slightly bow one’s head, and in doing so one would get the benefits of having done a prostration. If actions of all three—body, speech and mind—are gathered complete, that by body one shows expression of respect, by speech one says Buddha’s Name or textual words of prostration, and by mind one places faith and purity, then that would be a prostration of all three: body, speech and mind.

During doing prostrations it is rare that someone acts in careless abandon (doing all sort of things), whereas with circumambulations they can be of various kinds, some virtuous, some not virtuous. You see, it seems that these days most people do circumambulations as walking for physical health. Walking for physical health is a walkabout, a stroll, it would not be inclusive to the circumambulation of “prostration and circumambulation trainings (practices)”. Through faith, for accumulating virtues, if one goes for a circumambulation, physical health would come about along by, there is no need for keeping it as an objective. If physical health is kept as an objective, and if one thinks that this human life with the leisures and the riches is precious, for it to stay for a long time and to be well with health, to enable me to accumulate great waves of virtuous actions and thereby Buddhahood could be achieved within this lifetime or within several lifetimes, that there would be such hope, and thus for that purpose, along with going for circumambulation I would go for physical health, then the motive would not become of defective motive type. Unlike that, if one goes for circumambulation solely for this life’s happiness, for physical health, there may be benefits to the body by having gone for a walk, but there would not be accumulating of virtues and merits with that. In unfortunate [scenario], in going for a walk for one’s physical health there would be the danger of it becoming disrespectful to the Objects of circumambulation, a greatly holy temple, or a greatly holy stupa, and so on, and the danger of karmic demerits (‘faults’, ‘misdeeds’) through that walk.

As such, those going for a circumambulation do first an examination of their motive, and if the motive is a noble one, then go for circumambulation. Even if going for a single circumambulation, one goes in a qualified way: going with a respectful bodily manner; by one’s speech one does not keep talking of all sorts of things, that if required, one may go alone—if there were companions one does not walk along engaged in gossiping with them, that if there is a need to talk with them everyone sit on a side and do so, that when actually going for circumambulation one recites by one’s mouth maṇi (oṁ maṇi padme hūṁ), or other dhāraṇi mantras, or the lines of Going for Refuge, and Bodhisattvas’ Declaration of Downfalls, and so forth; thus go for circumambulation, reciting by speech blessed dhāraṇi mantras, and by body actually going for circumambulation.

With both prostration and circumambulation there is no difference of greater or smaller merits. If one can, therefore, do prostration and circumambulation appropriately I think it would be good.

(The video recording, in Tibetan, of this guidance talk can be viewed at this link:)