By Chan Master Sheng Yen (Retreat Evening Talk December 4, 1992)

There are four kinds of prostrations. The first kind is for fulfilling wishes. When we prostrate, we ask the buddhas and bodhisattvas to help us. We can do this prostration when we encounter difficulties or misfortune. It can also be done for others. If someone is not doing well, you can prostrate for the Buddha’s help. This prostration can also be used to avoid accidents, sickness, or to prolong life.

 The second kind of prostration is done out of the sincerity of your heart, not with a seeking mind. You may prostrate from the depths of our heart in gratitude for the Three Jewels. You can also prostrate to your teacher, your shifu. Shifus represent the Three Jewels, so we prostrate to them with sincerity for their teachings and guidance. It is important to understand that is you who benefits from such prostrations, not your shifu. Through this act of gratefulness and respect, we can change ourselves and generate sincerity in our hearts. 

The third kind is repentance prostration. For this you need a mind of humility and a sense of shame. It is impossible to do this if your are filled with arrogance. Even as you touch your head to the floor, you will still you are right and others, wrong. Such prostrations can help you to change your character to being more receptive and honest. You will be more complete, more well-rounded. It is like washing clothes. Our clothes get dirty over and over, and time and time again we wash them. As long as we wash them, they stay clean. Going through the motions of repentance prostrations without admitting your faults or being open and sincere is like wearing clothes, but never washing them. They just get dirtier and dirtier. When you find stains on your clothing, be joyous that they are so clear and easy to spot. It means that your clothes were relatively clean to begin with. If you never wash your clothes, you may not notice new stains. There is no need for self-pity when you find faults in yourself. The more you find, the better. Perhaps yoúll be able to catch them before they arise. Better yet, once you spot your shortcomings, perhaps yoúll be able to change them. 

The fourth kind of prostration I call "formless prostration." However, since it’s impossible to immediately arrive at formlessness (no-form), we begin with form and progress through stages until we get to no-form. Similarly, to get to no-self -- impermanence -- we start with the self. From there, we contemplate emptiness until we gradually move to the level of no- self. We do the same with non-attachment, beginning with contemplation on attachment and working toward our goal. Formless prostrations come from contemplating the four foundations of mindfulness: body, sensation, mind and dharmas. No matter which one we contemplate, we begin with form and end with formlessness. 

We can consider these four foundations in the context of the stages of formless prostrations, which I will now describe. The first stage is when we tell ourselves to do prostrations and our body obeys our commands. We control the body and consciously ordering it to prostrate. While doing the prostrations, we are to remain extremely clear of our movements as well as the sensation. Already, we are contemplating the first two foundations -- body and sensation. The third foundation, mind, is also involved because clarity and awareness are the mind itself. At this point our minds’ movement should be fine and subtle, since our body movements are carried out slowly. In the second stage, we know we are prostrating and we feel it, but our bodies are moving by themselves. We no longer have to order or control our bodies. We are now witnesses. Who is prostrating? The body is prostrating. At this stage, there is no longer the thought, "I am prostrating;" rather, prostrations are occurring. At the third stage, others may see you prostrating, but as far as you are concerned, there are no longer thoughts that you are prostrating or that prostrations are occurring. Body, mind and sensation are fused: there is no separation. 

Like learning to ride a horse, at first there is a rider and a horse, separate wills wanting to go their own way. As a result, the ride is bumpy. Experienced riders feel no separation between themselves and their horses. The horse responds instantly, so that the ride becomes fluid and uninterrupted. The third level is the stage of formlessness, but it is not no- self yet. When we perfect the third stage, there are no influences whatsoever. We are neither affected by internal nor external conditions. Of course, we must always begin with the first stage. If we cannot even reach the initial level of a calm and subtly moving mind, then it will be impossible to progress to the next stages.