GASSHO - 合掌 - “joined-palms”: Añjali in Sanskrit. The Gassho is considered one of the most beautiful of gestures and is the Indian gesture of greeting, farewell, thanks, and reverence. In ancient India, there were twelve forms of the Gassho. In Jodoshinshu, the first of the twelve forms is used. It is called the “Kenjitsushin Gassho” (堅 實 心 合掌 - “steadfast-being-Gassho””) and is formed by simply placing the palms and ten fingers together at chest level and at a 45 degree angle. It is the symbol of the multitude of different things being, at the same time, One. Among Buddhists the world over, this Gassho is used to express hello, good-bye, and thank you. As a gesture of reverence for the Buddha, this Gassho is performed with a deep bow from the waist called Raihai in Japanese.

RAIHAI - 礼拝 - “acknowledge-revere”: The physical postures of revering or worshipping the Buddha are many. In India there were nine forms in ascending degrees of formalness, in China there were eighteen, and in Japan there were three forms.
Gotaitochi Raihai “five-body parts-cast to-the ground-Raihai” - This is the most formal of the Raihai in all Buddhist countries. It is performed by touching the ground with both knees, both elbows, and forehead. In some traditions, it is done by lying completely flat on the ground face down.
Choki Gassho Raihai - “tall-kneeling-Gassh ô-Raihai” - This form of the Raihai is performed by kneeling with knees and toes touching the ground and the thighs and body erect. A slightly different form of this Raihai is performed in very formal ceremonies by Jodoshinshu priests.
Teishu Gassho Raihai - “lowering-head-Gassho-Raihai” - This is performed by sitting or standing erect, bowing ones head, forming the Kenjitsushin Gassho, and bowing the body from the waist to a 45 degree angle.
The above are the three kinds of Raihai in Japanese Buddhism in descending degree of formalness. In Jodoshinshu, only the Teishu Gassho Raihai is used, with the exception of very formal ceremonies performed by priests.

YUHAI - “salutation-bow”: This is a slight bow from the waist without the Gassho and to an angle of about 15 degrees. One performs the Yuhai when entering and exiting the Hondo and when passing in front of the Gohonzon.

HOKO - “walking”: One begins walking with the left foot and withdraws with the right foot. When entering the Hondo or Naijin of the Hondo, one begins with the left foot which represents the world of Samsara. When one exits, one exits with the right foot which represents the world of Nirvana. One indicates where one is coming from: when entering the Hondo, one comes from the world of Samsara when exiting the Hondd, one comes from the world of Nirvana.

CHODAI -”place on the head”: Raising something to one’s head while bowing slightly is the most formal way of reverently receiving something. Before opening a religious book, the book is raised to the forehead, then opened. Likewise, when finished with the book, it is closed and raised to the forehead before being put down. This is called Chodai sum or “to perform the Chodai”.

HAICHO - “bow-hearing”: This is the bowing of the head slightly when listening to a reading of the Gobunsho or other religious text read in formal style.

KANSHO - Service begins with the ringing of a bell.

MON SOKU SHIN - “listening-is-awakening”: After having physically bowed to the Dharma, and after having vocally “returned” to the Dharma, one now mentally listens to the Dharma in the form of readings from scripture, readings from commentaries, sermons, etc. Having done all three ritual acts, one is now hopefully prepared to “hear the light” (monko) of the Dharma, that is to say, to hear the Light of Truth of the Dharma with ones entire being.”

O-NENJU (o-juzu) - ‘Thought beads’ - The o-nenju encircles the hands during gassho, symbolizing our Oneness with Amida Buddha.
The o-nenju should be treated with utmost respect at all times. At home it should be kept in a special place, such as in a drawer near the family Butsudan. At other times, the o-nenju should be carried in the purse or coat pocket so that it will always be available. During the service, when not in use, the o-nenju should be held in the left hand.

O-SHOKO (BURNING OF INCENSE) - Originally incense was burned as a symbolic gesture of “cleansing,” or preparation, before approaching a person or object of reverence. The burning symbolizes the extinction of impure thought and the transiency of all existence. The fragrance of the incense is another form of “cleansing,” as it drives away unfavorable odors.
O-shoko is performed in the following manner:

(1) Walk toward the incense burner. Stop two or three steps before the table; bow lightly.
(2) Step up to the incense burner. With your right hand, take a tiny pinch of the ground incense and drop it into the incense burner, over the burning sticks or charcoal. (This need be done once only, and it is not necessary to first bring the incense to your forehead).
(3) Bow in homage to Amida Buddha in gassho.
(4) Take two or three steps back, bow lightly, and return to your seat.

[from Kodani, Masao ; Hamada, Russell: Traditions of Jôdoshinshushû Hongwanji-ha,1995 & also Omijo E-zine]