Question 41: How does one bow (lạy) and salute (xá) in the Đại Đạo Tam Kỳ Phổ Độ?  

What is “lạy”? To lạy is to outwardly express the reverence that resides within the heart. The left hand symbolizes Dương (Yang) and the right hand symbolizes Âm (Yin).

When the two hands join, they represent Âm–Dương in union, the generative force that brought forth Heaven, Earth, and all beings.

When both hands join in the Ấn Tý, they form the shape of a fruit — symbolizing the “fruition” of the two previous eras of salvation: the First and Second Universal Amnesty (Nhứt Kỳ Phổ Độ and Nhị Kỳ Phổ Độ).

•  1. In the First Universal Amnesty: Taught by Thái Thượng Đạo Tổ

  The left hand is closed, thumb resting outside. The right hand covers the left, with both thumbs placed parallel resembling a budding flower.

  When bowing: Stand with hands joined at the chest. Bend low and place both hands on the ground. Lower the knees one after the other, then bow the head near the earth. Lift the hands, brace one knee, place hands on the knee, and rise. This style is known as phủ phục.

•  2. In the Second Universal Amnesty: Taught by Phật Thích Ca

  Both hands are open and placed together, palms touching — like a flower about to bloom.

  When bowing: Lower the body, open the hands and place them face-up on the ground, like a flower in full bloom (hoa khai). Touch the forehead to the palms. Draw the hands back, join them again, and stand.

•  3. In the Third Universal Amnesty: Taught by Đức Chí Tôn:

  The hands join in the Ấn Tý, resembling a fruit with its seed — symbolizing the “result” or “fruition” of the two previous eras.

  When bowing: Kneel, bow the head, open both hands and place them face-down on the ground. Cross the thumbs (forming a sacred seal), symbolizing the sowing of the spiritual seed. Lower the forehead lightly onto the backs of the hands. Then rise.

  This signifies the cycle of creation: the hands together represent Âm–Dương united, forming the Thái Cực; the two crossed thumbs represent Lưỡng Nghi; the eight spread fingers represent the Bát Quái — the foundation of all cosmic transformation.

The Method of Saluting (Xá)

When saluting while standing: Hands in Ấn Tý raised to the forehead → reverence for Heaven (Thiên). Bend forward → reverence for Earth (Địa). Draw the Ấn Tý back to the chest to show the reverence for Humanity (Nhơn). This reminds the practitioner to honor the Three Powers: Heaven, Earth, and Humanity.

One deep xá is made before and after bowing. No small salutes are interposed between bows.

•  The Method of Bowing to Đức Chí Tôn

  Stand facing the Thiên bàn (Altar of Heaven). Join the hands in the Ấn Tý. Make three deep xá. Kneel (left foot steps forward, right knee goes down first).

  Taking the Three Jewels (Phật–Pháp–Tăng)

  • Raise the Ấn Tý to the forehead — “Nam mô PHẬT”
  • To the left temple — “Nam mô PHÁP”
  • To the right temple — “Nam mô TĂNG”

  (Keep the head straight when moving the hands.)

  Invocation: With the Ấn Tý at the chest, bow the head and recite:

  • Nam mô Cao Đài Tiên Ông Đại Bồ Tát Ma Ha Tát.
  • Nam mô Quan Thế Âm Bồ Tát Ma Ha Tát.
  • Nam mô Lý Đại Tiên Trưởng
  • Nam mô Hiệp Thiên Đại Đế Quan Thánh Đế Quân.
  • Nam mô chư Phật, chư Tiên, chư Thánh, chư Thần.

  Raise the Ấn Tý to the center of the forehead and offer prayer to the Supreme God.

•  Prostrate the first time: remember to open both hands, palms downward, with the thumbs crossed; bow the head and recite: Nam Mô Cao Đài Tiên Ông Đại Bồ Tát Ma Ha Tát. For the next three bows of the head, recite in the same manner. Then rise, remaining on your knees.

•  In the second prostration: bow the head four times, and with each bow recite the Subpreme God’s Sacred Invocation in the same way.

•  In the third prostration: perform exactly as in the second.

Thus there are three full prostrations, each consisting of four bows of the head; with every bow, recite: “Nam Mô Cao Đài Tiên Ông Đại Bồ Tát Ma Ha Tát.”

This sacred recitation is called the Sunpreme Being’s Invocation. In total: three prostrations, twelve bows, twelve recitations. When finished, rise and offer three deep salutations.

If you are in the Holy Sanctuary where the altar of Đức Hộ Pháp (the Guardian of the Dharma) is present, turn toward it and offer one salutation in the shape of the character Khí. If outside the Sanctuary, where there is no altar of the Guardian and no Khí character, you need not turn back. Then withdraw.

Why must one bow three times, and in each bow lower the head four times?

Because three sets of four bows make twelve in all — symbolically fulfilling twelve full prostrations.

Twelve prostrations are offered to Subpreme God, for Subpreme God is the Twelvefold Creator of Heaven, Sovereign of the Cosmos, who holds within His authority the Twelve Cycles of Time: Tý, Sửu, Dần, Mẹo, Thìn, Tỵ, Ngọ, Mùi, Thân, Dậu, Tuất, Hợi.

The number twelve is sacred unto the Supreme God. LI|The Method of Bowing to Đức Phật Mẫu

Entering the sanctuary, we stand upright facing the altar of the Holy Mother, form Ấn Tý upon our hand, bow deeply three times with lowered head, then kneel down.

Lifting Ấn Tý to the forehead, we bow in deep reverence once, softly chanting: Namo DIÊU TRÌ KIM MẪU VÔ CỰC THIÊN TÔN.

Drawing the Ấn Tý back to the chest, then raising it once more to the forehead, we bow deeply a second time, chanting: Namo CỬU VỊ TIÊN NƯƠNG.

We bow deeply a third time, chanting: Namo BẠCH VÂN ĐỘNG CHƯ THÁNH|25,0.

We raise Ấn Tý to the forehead and offer our prayer to the Holy Mother.

Then we prostrate three times; in each prostration we bow the head three times, and with each bow we chant: Namo DIÊU TRÌ KIM MẪU VÔ CỰC THIÊN TÔN.

Thus, in three full prostrations and nine head-bows, we recite the Holy Mother’s sacred name nine times.

Having completed the prostrations, then stand, xá 3 times, turn backward, xá once, and step out. LI|The Method of Bowing to Ancestors and Divine Beings

LI2|1. For Beings of the Ranks of Immortals and Buddhas:

Before bowing, step in and stand, form the Ấn Tý, bow three bows, then kneel. If there is a prayer to be offered, raise the Ấn Tý to the forehead in supplication. Then bow three times; each bow contains three prostrations of the head, and with each prostration recite the sacred title of that Holy Being.

For example:

When bowing before Lord Buddha Shakyamuni, one recites: “Nam mô Tây Phương Giáo Chủ Thích Ca Mâu Ni Thế Tôn”

When bowing before the Nine Immortal Ladies, one recites: “Nam mô Cửu vị Tiên Nương” LI2|2. Bowing Before Spirits, Saints, and the Nine Generations of Ancestors:

Before bowing, stand and form the Ấn Tý, bow three bows, then kneel. If there is a prayer to be offered, raise the Ấn Tý to the forehead. Then bow three plain bows (without prostrations of the head), each bow accompanied by recitation of the Holy Being’s title.

For example:

When bowing before the Saints of the White Cloud Grotto, each bow is accompanied by: “Nam mô Bạch Vân Động chư Thánh”

When bowing before the Guardian Spirit of the Local Realm, each bow is: “Nam mô Thần Hoàng Bổn Cảnh”

For the Nine Generations of Ancestors, bow three plain bows, reciting each time: “Nam mô Cửu Huyền Thất Tổ” LI2|3. Bowing Before Ordinary Departed Souls:

“Ordinary departed souls” refers to the spirits of those who lived as worldly persons.

A worldly person is one who has not awakened to the Dao, who had no devotion to Heaven or Buddha, no religious faith, and did not believe that humanity bears an immortal soul.

Bowing before such souls consists of four bows: two kneeling bows and two standing bows, performed in this manner:

Before bowing, step in and stand, form the Ấn Tý with both hands, and bow three bows.

Kneel; if a prayer is offered, raise the Ấn Tý to the forehead. Then bow two plain bows (without prostrations). These two kneeling bows signify one bow to Heaven and one bow to Earth.

Then rise, still forming the Ấn Tý, and bow in full prostration from a standing posture.

Raise yourself upon the knees, stand, and perform another such bow. (These two standing bows are offered for the human condition — one for Yin and one for Yang.)

Then bow once more in respect, and quietly withdraw.

As for those who have entered the Dao and keep the Ten Vegetarian Days, they are counted among the Human Spirits; therefore, when they become departed souls, they are bowed to with three bows.