Practice: Notes on Gassho and Bowing by Taizan Maezumi, Roshi

　　Visitors to the Zen Center [of Los Angeles] often ask about the gassho and about bowing. What, they inquire, is the meaning of these gestures

　　 Why are they done

　　 And why is it necessary to do them so precisely and uniformly

　　 These questions deserve careful consideration.

　　Although we are Zen Buddhists, it should be noted that the gassho and the bow are common to all sects of Buddhism, both Mahayana and Theravada. These two gestures date from the earliest days of Buddhism, or even earlier than that, and they have moved from India throughout the Orient, finally arriving recently in the Western world.

　　When Shakyamuni Buddha”s enlightenment occurred, he went to see five of his former comrades with whom he had practiced various austerities and spiritual disciplines prior to his enlightenment. These five men, who were very devout monks, felt that their companion had gone astray when he abandoned their customary practices. "Come," they said to each other, "Let”s not pay any attention to poor Gautama, he no longer is one of us." They were dismayed to find that he had seemingly stopped his spiritual practices, going so far as to even drink milk and take a bath (two forbidden acts according to their tradition). They could not understand why he seemed only to sit quietly, doing nothing of any value.

　　But when the Buddha approached them, it is reported that these five monks were so struck by the transformation of their former friend, by his serenity and the radiance of his personality, that they spontaneously placed their palms together and greeted him with deep bows. Perhaps it is a little misleading to say that they greeted /him/. More accurately, it should be said that they were bowing not to their old friend Gautama, but rather to the Buddha -- the Enlightened One.

　　What the Buddha had experienced was the Supreme Great Enlightenment (in Sanskrit, /anuttara samyak sambodhi/): the direct and conscious realization of the oneness of the whole universe, and of his own unity with all things. This is what enlightenment means. This very realization is actually in itself the act of being the Buddha. And it was to this enlightened state that the five monks bowed.

　　When the Buddha was enlightened, the first thing he said was: "Wonder of wonders! All sentient beings have the same (enlightened) nature!" What this implies is that in bowing to the Buddha, the monks were actually bowing to themselves, and to all beings. These monks were recognizing the great unity which their former companion had directly and profoundly experienced.

　　Let us examine the gassho and the bow more closely.

　　GASSHO:

　　The word /gassho/ literally means "To place the two palms together". Of all the mudras (symbolic hand-gestures or positions) we use, it is perhaps the most fundamental, for it arises directly from the depths of enlightenment. Its uses are many, but most commonly it is employed to express respect, to prevent scattering of the mind, to unify all polarities (such as left and right, passive and dominant, etc.) and to express the One Mind -- the total unity of Being.

　　Although there are many types of gassho, in the Soto sect we are primarily concerned with these four:

　　1. THE FIRM GASSHO. The most formal of the gasshos, this is the one most commonly used in our daily practice. It is the gassho we use upon entering the zendo, and upon taking our seats. We also use it at least sixteen times in the course of a formal meal, and during all services. It is made by placing the hands together, palm to palm in front of the face. The fingers are placed together, and are straight rather than bent, while the palms are slightly pressed together so that they meet. The elbows are held somewhat out from the body, althoug…

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