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# Daily Practice

## Gestures of Respect

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Dhamma is the way for training mind, speech and body. But the Buddha dhamma is sometimes regarded in a way which is too intellectual and theoretical so that there is a danger that it is not practiced as a way of training. To help with the training of the body there are various gestures which are expressions of one's confidence in and reverence for the three Treasures. These actions when performed with due mindfulness are wholesome kamma made by way of the body. Repeated frequently they become habitual bodily kamma and it is good to have the habit of reverence as part of one's character. The Buddha, soon after his Enlightenment, thought that to live without reverence was not suitable, so he looked around with the divine eye to find some teacher under whom he could live, revering him and his teachings. But he found no teacher superior to himself, nor any teaching superior to the Dhamma which he had discovered. But out of reverence for that Dhamma he decided to make the Dhamma his Teacher and to live revering Dhamma. We who are his followers should follow in his footsteps and live with reverence for those three aspects of Enlightenment: Buddha, Dhamma and Sangha.

The gestures used for this are mainly two: respectful salutation with the hands (anjalikamma),[1] and the five-limb prostration (pañc'anga-vandana).[2]

The first of these, which may be remembered as "anjali" as there is no satisfactory English equivalent, is made by bringing the palms of the hands together, and raising them to the region of the heart or higher, according to circumstances. For instance, in the shrine room after kneeling down in front of the Buddha image, one makes anjali before offering flowers, lights and incense. And as the Teacher was the highest in the world and one to go beyond the world, so one respects him by placing one's hand in anjali to the forehead. But while chanting, the hands are held in anjali at heart level. This action and others described here, should be done with mindfulness and therefore gracefully. And one should be careful to see that exaggerated and impetuous movements are avoided. As we remarked before, the Dhamma does not encourage unrestrained expressions of emotion, rather with its aid one endeavors to calm one's heart.

After all these preliminary remarks, we have just got into our shrine room, knelt down, made anjali and offered the three offerings. Now there are flowers placed in their vases or upon some offering tray, candles or lamps burning brightly and a blue column of incense smoke rising to the ceiling. It is time to pay one's respects with the whole body to the Teacher. When afterwards one says "Namo tassa..." that word "namo" (homage) comes from the root nam meaning "to bend." So now one bends oneself, one's mind and body, down and acknowledges that the Buddha was indeed the Perfectly Enlightened One that one's own understanding of Dhamma is insignificant. In the kneeling position, one's hand in anjali are raised to the forehead and then lowered to the floor so that the whole forearm to the elbow is on the ground, the elbow touching the knee. The hands, palm down, are four to six inches apart with just enough room for the forehead to be brought to the ground between them. Feet are still as for the kneeling position and the knees are about a foot apart. This is called the prostration with the five limbs, that is the forehead, the forearms, and the knees. This prostration is made three times, the first time to the Buddha, the second to the Dhamma, and the third to the Noble Sangha.

An ancient tradition from Thailand makes this more explicit as it adds a Pali formula to be chanted before each of the prostrations. Before the first one may chant:

> Araham sammasambuddho bhagava
> Buddham bhagavantam abhivademi.

> The Arahant, the Buddha perfected by himself, the Exalted One
> I bow low before the Exalted Buddha.

Before the second prostration:

> Svakkhato bhagavata dhammo
> Dhammam namassami.

> The Dhamma well-expounded by the Exalted One
> I bow low before the Dhamma.

And before the last one:

> Supatipanno bhagavato savakasangho
> sangham namami.

> The Sangha of the Exalted One's disciples who have practiced well
> I bow low before the Sangha.

Some people feel that this prostration is "foreign" and not at all important. They say that it may discourage people from the practice of Dhamma if their first sight of it is so alien a custom. As there are a few points to discuss here another digression must be made. Prostration in this way, or similar ways which may be more complicated (as in Chinese and Tibetan traditions) do not seem "foreign" at all when seen in a Buddhist country. There they are just the traditional ways of paying respect and western people, even some non-Buddhists, seldom have any difficulties. In these days when there are so many Asian religious and cultural movements in western countries, a practice of this sort loses its strangeness. Certainly it is a practice which any able-bodied Buddhist may do in the seclusion of his shrine room and not feel embarrassed but at public meetings where non-Buddhists may be present it is better perhaps to restrict one's courtesies to the anjali and a simple bow. It is well to consider whatever one's beliefs about this practice, that it is a long established way of showing respect in every Buddhist tradition, both in the Sangha and among lay people. It is part of the common inheritance of all Buddhists in Asia, while practices of this sort may be expected to spread in time to new Buddhists in other parts of the world with the increase in the number of Buddhist temples, images, stupas, and above all, with the gradual establishment of the Sangha in those countries.

### Notes

1. Anjali, in many Asiatic lands, is the common form of greeting, just as shaking hands is in the west. The latter custom is said to have been derived from the need to show that one had no kind of weapon in one's right hand, while anjali perhaps derives from a gentle attitude towards other people. This respect becomes reverence when anjali is made to religious teachers, and so by extension to the objects symbolizing the Teacher of gods and men (the Buddha), such as images and stupas. In the Buddhasasana it does not have the significance -- that of prayer -- given to it in western religion. [Go back]

2. This is not "surrender," as such an action might be in a "devotion-only" religion, nor of course is it an abject debasement of oneself, a sort of fawning of favors, since Buddhists do not approach their shrines with such ideas. And of course it is not "bowing down to idols." It is rather the bowing down of one's own idol -- self-pride -- to Enlightenment. [Go back]

Revised: Thu 17 May 2001