Difference between revisions of "The Pilgrimage: Lessons in the Identity of the Sacred and the Secular"
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− | One of the most basic things you can learn from the pilgrimage is that the idea that some things, actions, and places are sacred and others are not is a false distinction. The pilgrimage combines sacred and secular in such a way that the distinction between the two is broken down, implicitly and explicitly. | + | One of the most basic things you can learn from the [[pilgrimage]] is that the [[idea]] that some things, [[actions]], and places are [[sacred]] and others are not is a false distinction. The [[pilgrimage]] combines [[sacred]] and secular in such a way that the distinction between the two is broken down, implicitly and explicitly. |
− | Most people do the pilgrimage for religious reasons of one kind or another. For many people, the pilgrimage is done as an act of devotion to Kobo Daishi. For others, it is done to ask for benefits, for themselves or others, living or dead. Still others do it as a quest for enlightenment, or at least what they see as possible progress along that path. All of these are religious ideas, some overtly Buddhist, some more in the line of folk religious belief. | + | Most [[people]] do the [[pilgrimage]] for [[religious]] [[reasons]] of one kind or another. For many [[people]], the [[pilgrimage]] is done as an act of devotion to [[Kobo Daishi]]. For others, it is done to ask for benefits, for themselves or others, living or [[dead]]. Still others do it as a quest for [[enlightenment]], or at least what they see as possible progress along that [[path]]. All of these are [[religious]] [[ideas]], some overtly [[Buddhist]], some more in the line of {{Wiki|folk}} [[religious]] [[belief]]. |
− | Whatever their specific reason for doing the pilgrimage, nearly all pilgrims see the pilgrimage as a sacred activity. Many take vows. Nearly all resolve to pray, or at least to recite the Heart Sutra and other Buddhist formulas. Most will light incense and candles, ring bells and wear clothing replete with religious symbolism. Many will vow to refrain from anger, alcohol, or sex during the pilgrimage, taking vows to abstain from what they perceive as "worldly activities" that seem to be out of place in the " | + | Whatever their specific [[reason]] for doing the [[pilgrimage]], nearly all [[pilgrims]] see the [[pilgrimage]] as a [[sacred]] [[activity]]. Many take [[vows]]. Nearly all resolve to pray, or at least to recite the [[Heart Sutra]] and other [[Buddhist]] [[formulas]]. Most will [[light]] [[incense]] and {{Wiki|candles}}, ring [[bells]] and wear clothing replete with [[religious]] [[symbolism]]. Many will [[vow]] to refrain from [[anger]], [[alcohol]], or sex during the [[pilgrimage]], taking [[vows]] to abstain from what they {{Wiki|perceive}} as "[[worldly]] [[activities]]" that seem to be out of place in the "[[sacred]]” [[realm]] of the [[pilgrimage]]. |
− | Then they embark on a journey lasting days, weeks or months. In the course of the pilgrimage, they get up in the morning, eat meals, talk with other people, bathe, go to the toilet, shop, make phone calls -- in other words, they are presented with a daily routine. It's different from the daily routine of their lives before and after the pilgrimage, but it is, in some ways, remarkably similar. Pilgrim's diaries sometimes read like diaries of any other slice of life. Religious issues, introspection into the depths of the soul, records of prayers and petitions -- these generally take a distant second place to the mundane concerns of eating, sleeping, and getting from place to place. | + | Then they embark on a journey lasting days, weeks or months. In the course of the [[pilgrimage]], they get up in the morning, eat meals, talk with other [[people]], bathe, go to the toilet, shop, make phone calls -- in other words, they are presented with a daily routine. It's different from the daily routine of their [[lives]] before and after the [[pilgrimage]], but it is, in some ways, remarkably similar. Pilgrim's diaries sometimes read like diaries of any other slice of [[life]]. [[Religious]] issues, {{Wiki|introspection}} into the depths of the [[soul]], records of [[prayers]] and petitions -- these generally take a distant second place to the [[mundane]] concerns of eating, [[sleeping]], and getting from place to place. |
− | There's a lesson in this. It's the essential lesson of Vajrayana, the most highly developed form of Buddhism. It's also one of the presumptions of The Eightfold Path, the basic prescription for how to live. The Eightfold Path isn't a presecription of how to perform Buddhist rituals. It's a guide for living. People who wish to achieve enlightenment should practice eight perfections: | + | There's a lesson in this. It's the [[essential]] lesson of [[Vajrayana]], the most highly developed [[form]] of [[Buddhism]]. It's also one of the presumptions of The [[Eightfold Path]], the basic prescription for how to [[live]]. The [[Eightfold Path]] isn't a presecription of how to perform [[Buddhist]] [[rituals]]. It's a guide for living. [[People]] who wish to achieve [[enlightenment]] should practice eight [[perfections]]: |
− | The Eightfold Path | + | The [[Eightfold Path]] |
− | Perfect Understanding | + | Perfect [[Understanding]] |
− | Perfect Thought | + | Perfect [[Thought]] |
− | Perfect Speech | + | Perfect [[Speech]] |
− | Perfect Action | + | Perfect [[Action]] |
− | Perfect Livelihood | + | Perfect [[Livelihood]] |
− | Perfect Effort | + | Perfect [[Effort]] |
− | Perfect Mindfulness | + | Perfect [[Mindfulness]] |
− | Perfect Concentration | + | Perfect [[Concentration]] |
− | Shingon doctrine often refers to a slightly longer but very similar list of Ten Perfections: | + | [[Shingon]] [[doctrine]] often refers to a slightly longer but very similar list of [[Ten Perfections]]: |
− | The Ten Perfections | + | The [[Ten Perfections]] |
Sharing | Sharing | ||
− | Holding to the precepts | + | [[Holding]] to [[the precepts]] |
− | Having forbearance | + | Having [[forbearance]] |
− | Having perseverance | + | Having [[perseverance]] |
− | Engaging in meditation | + | Engaging in [[meditation]] |
− | Attaining wisdom | + | [[Attaining]] [[wisdom]] |
− | Perfection of skillful means, | + | [[Perfection]] of [[skillful means]], |
− | Making vows | + | Making [[vows]] |
Engaging energies | Engaging energies | ||
− | Accumulating knowledge. | + | Accumulating [[knowledge]]. |
− | During the pilgrimage, pilgrims will sometimes attend ceremonies at the temples. The priests usually take this opportunity to remind the pilgrims of these desired behaviors and states of mind. Usually, in Shingon (most, but not all, of the pilgrimage temples are Shingon), this is expressed in the form of Ten Precepts: | + | During the [[pilgrimage]], [[pilgrims]] will sometimes attend ceremonies at the [[temples]]. The priests usually take this opportunity to remind the [[pilgrims]] of these [[desired]] behaviors and states of [[mind]]. Usually, in [[Shingon]] (most, but not all, of the [[pilgrimage]] [[temples]] are [[Shingon]]), this is expressed in the [[form]] of [[Ten Precepts]]: |
− | The Shingon Precepts | + | The [[Shingon]] [[Precepts]] |
− | I will not harm life. | + | I will not harm [[life]]. |
I will not steal. | I will not steal. | ||
− | I will not commit adultery. | + | I will not commit [[adultery]]. |
I will not tell a lie. | I will not tell a lie. | ||
Line 70: | Line 70: | ||
I will not equivocate. | I will not equivocate. | ||
− | I will not be greedy. | + | I will not be [[greedy]]. |
I will not be hateful. | I will not be hateful. | ||
− | I will not lose sight of the Truth. | + | I will not lose [[sight]] of the [[Truth]]. |
− | All of these behaviors will lead you to enlightenment. It doesn't matter whether you do them during the pilgrimage, at work, at school, at home, or when going about your life in town. In fact, what matters is not when or where you live this way. What matters is that you do live this way. | + | All of these behaviors will lead you to [[enlightenment]]. It doesn't [[matter]] whether you do them during the [[pilgrimage]], at work, at school, at home, or when going about your [[life]] in town. In fact, what matters is not when or where you [[live]] this way. What matters is that you do [[live]] this way. |
− | The pilgrimage is daily life. The way you live your life during the pilgrimage becomes the way you live your daily life afterwards. Pilgrim's lore is full of stories of miracles of reformed sinners, of people who have changed for the good. I've never yet heard a story of a pilgrim who became worse after doing the pilgrimage. Of course, some people probably have returned from the pilgrimage unchanged or changed for the worse, but they aren't part of pilgrimage lore precisely because the pilgrimage is seen as a positive transforming experience. That's what people expect to happen -- change for the better, one way or another. | + | The [[pilgrimage]] is daily [[life]]. The way you [[live]] your [[life]] during the [[pilgrimage]] becomes the way you [[live]] your daily [[life]] afterwards. Pilgrim's lore is full of stories of [[miracles]] of reformed sinners, of [[people]] who have changed for the good. I've never yet [[heard]] a story of a [[pilgrim]] who became worse after doing the [[pilgrimage]]. Of course, some [[people]] probably have returned from the [[pilgrimage]] unchanged or changed for the worse, but they aren't part of [[pilgrimage]] lore precisely because the [[pilgrimage]] is seen as a positive [[transforming]] [[experience]]. That's what [[people]] expect to happen -- [[change]] for the better, one way or another. |
− | Progress is one of the basic themes of the pilgrimage, just as it is a basic element of Shingon thought. Kukai wrote The Ten Levels of the Development of Mind in which he set out a progressive series of states of mind. He said that you could progress through these stages of development, from the unstable goatlike mind all the way to the secret subline mind by following the precepts, practicing the three secrets, and working with a teacher who could lead you along the path. | + | Progress is one of the basic themes of the [[pilgrimage]], just as it is a basic [[element]] of [[Shingon]] [[thought]]. [[Kukai]] wrote The [[Ten]] Levels of the Development of [[Mind]] in which he set out a progressive series of states of [[mind]]. He said that you could progress through these stages of development, from the unstable goatlike [[mind]] all the way to the secret subline [[mind]] by following [[the precepts]], practicing the three secrets, and working with a [[teacher]] who could lead you along the [[path]]. |
− | This idea of progress, progress within and of the mind, is central to ideals of the pilgrimage. Whatever your current level of mind, you can progress to the next level. The emphasis in Shingon teachings is to work with a teacher, studying the teachings and practicing meditation. During the pilgrimage, you may or may not have a teacher, you may or may not practice meditation. But whatever you do, you are likely to pay closer attention to Buddhist teachings than you do in your daily life outside the pilgrimage. The four prefectures of Shikoku island are referred to as dojos, training grounds, in the context of doing the pilgrimage. | + | This [[idea]] of progress, progress within and of the [[mind]], is central to ideals of the [[pilgrimage]]. Whatever your current level of [[mind]], you can progress to the next level. The emphasis in [[Shingon]] teachings is to work with a [[teacher]], studying the teachings and practicing [[meditation]]. During the [[pilgrimage]], you may or may not have a [[teacher]], you may or may not practice [[meditation]]. But whatever you do, you are likely to pay closer [[attention]] to [[Buddhist teachings]] than you do in your daily [[life]] outside the [[pilgrimage]]. The four prefectures of {{Wiki|Shikoku}} island are referred to as dojos, training grounds, in the context of doing the [[pilgrimage]]. |
− | My favorite example of this is the practice of not putting your walking stick down when you cross a bridge. This is done in memory of Kukai, who wrote a poem saying that he once had to spend a night under a bridge because nobody in a certain town would give him a place to stay. Pilgrims are told not to put down their walking sticks while crossing bridges, "because Kobo Daishi may be sleeping under the bridge." | + | My favorite example of this is the practice of not putting your walking stick down when you cross a bridge. This is done in [[memory]] of [[Kukai]], who wrote a poem saying that he once had to spend a night under a bridge because nobody in a certain town would give him a place to stay. [[Pilgrims]] are told not to put down their walking sticks while crossing [[bridges]], "because [[Kobo Daishi]] may be [[sleeping]] under the bridge." |
− | Of course, everybody realizes that Kobo Daishi isn't sleeping under bridges. The practice is an exercise in mindfulness, one of the eight perfections of The Eightfold Path. It's also an exercise in compassion. Somebody may be sleeping under that bridge. There are homeless people on Shikoku who do sleep under bridges. But even if nobody is under the bridge you happen to be on, the custom of not putting your walking stick down is training in mindfulness. | + | Of course, everybody realizes that [[Kobo Daishi]] isn't [[sleeping]] under [[bridges]]. The practice is an exercise in [[mindfulness]], one of the eight [[perfections]] of The [[Eightfold Path]]. It's also an exercise in [[compassion]]. Somebody may be [[sleeping]] under that bridge. There are homeless [[people]] on {{Wiki|Shikoku}} who do [[sleep]] under [[bridges]]. But even if nobody is under the bridge you happen to be on, the custom of not putting your walking stick down is training in [[mindfulness]]. |
Question: | Question: | ||
Line 98: | Line 98: | ||
On a bridge. | On a bridge. | ||
− | You are aware of your location and of the possible consequences of your actions. This is mindfulness. | + | You are aware of your location and of the possible consequences of your [[actions]]. This is [[mindfulness]]. |
− | Everyday life during the pilgrimage is everyday life. Though the pilgrimage is cast in terms of sacred activity, the sacred and the secular are so thoroughly blended that the distinction between the two breaks down. This teaches the lesson that there is no essential difference between the two. As a result, the improved person who has finished the pilgrimage goes back to that other everyday life, ready for further progress. | + | Everyday [[life]] during the [[pilgrimage]] is everyday [[life]]. Though the [[pilgrimage]] is cast in terms of [[sacred]] [[activity]], the [[sacred]] and the secular are so thoroughly blended that the distinction between the two breaks down. This teaches the lesson that there is no [[essential]] [[difference]] between the two. As a result, the improved [[person]] who has finished the [[pilgrimage]] goes back to that other everyday [[life]], ready for further progress. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.davidmoreton.com/echoes/meaning.html www.davidmoreton.com] | [http://www.davidmoreton.com/echoes/meaning.html www.davidmoreton.com] | ||
[[Category:Buddhist Pilgrimages]] | [[Category:Buddhist Pilgrimages]] |
Revision as of 00:18, 15 September 2013
One of the most basic things you can learn from the pilgrimage is that the idea that some things, actions, and places are sacred and others are not is a false distinction. The pilgrimage combines sacred and secular in such a way that the distinction between the two is broken down, implicitly and explicitly.
Most people do the pilgrimage for religious reasons of one kind or another. For many people, the pilgrimage is done as an act of devotion to Kobo Daishi. For others, it is done to ask for benefits, for themselves or others, living or dead. Still others do it as a quest for enlightenment, or at least what they see as possible progress along that path. All of these are religious ideas, some overtly Buddhist, some more in the line of folk religious belief.
Whatever their specific reason for doing the pilgrimage, nearly all pilgrims see the pilgrimage as a sacred activity. Many take vows. Nearly all resolve to pray, or at least to recite the Heart Sutra and other Buddhist formulas. Most will light incense and candles, ring bells and wear clothing replete with religious symbolism. Many will vow to refrain from anger, alcohol, or sex during the pilgrimage, taking vows to abstain from what they perceive as "worldly activities" that seem to be out of place in the "sacred” realm of the pilgrimage.
Then they embark on a journey lasting days, weeks or months. In the course of the pilgrimage, they get up in the morning, eat meals, talk with other people, bathe, go to the toilet, shop, make phone calls -- in other words, they are presented with a daily routine. It's different from the daily routine of their lives before and after the pilgrimage, but it is, in some ways, remarkably similar. Pilgrim's diaries sometimes read like diaries of any other slice of life. Religious issues, introspection into the depths of the soul, records of prayers and petitions -- these generally take a distant second place to the mundane concerns of eating, sleeping, and getting from place to place.
There's a lesson in this. It's the essential lesson of Vajrayana, the most highly developed form of Buddhism. It's also one of the presumptions of The Eightfold Path, the basic prescription for how to live. The Eightfold Path isn't a presecription of how to perform Buddhist rituals. It's a guide for living. People who wish to achieve enlightenment should practice eight perfections:
The Eightfold Path
Perfect Understanding
Perfect Thought
Perfect Speech
Perfect Action
Perfect Livelihood
Perfect Effort
Perfect Mindfulness
Perfect Concentration
Shingon doctrine often refers to a slightly longer but very similar list of Ten Perfections:
The Ten Perfections
Sharing
Holding to the precepts
Having forbearance
Having perseverance
Engaging in meditation
Attaining wisdom
Perfection of skillful means,
Making vows
Engaging energies
Accumulating knowledge.
During the pilgrimage, pilgrims will sometimes attend ceremonies at the temples. The priests usually take this opportunity to remind the pilgrims of these desired behaviors and states of mind. Usually, in Shingon (most, but not all, of the pilgrimage temples are Shingon), this is expressed in the form of Ten Precepts:
The Shingon Precepts
I will not harm life.
I will not steal.
I will not commit adultery.
I will not tell a lie.
I will not exaggerate.
I will not speak abusively.
I will not equivocate.
I will not be greedy.
I will not be hateful.
I will not lose sight of the Truth.
All of these behaviors will lead you to enlightenment. It doesn't matter whether you do them during the pilgrimage, at work, at school, at home, or when going about your life in town. In fact, what matters is not when or where you live this way. What matters is that you do live this way.
The pilgrimage is daily life. The way you live your life during the pilgrimage becomes the way you live your daily life afterwards. Pilgrim's lore is full of stories of miracles of reformed sinners, of people who have changed for the good. I've never yet heard a story of a pilgrim who became worse after doing the pilgrimage. Of course, some people probably have returned from the pilgrimage unchanged or changed for the worse, but they aren't part of pilgrimage lore precisely because the pilgrimage is seen as a positive transforming experience. That's what people expect to happen -- change for the better, one way or another.
Progress is one of the basic themes of the pilgrimage, just as it is a basic element of Shingon thought. Kukai wrote The Ten Levels of the Development of Mind in which he set out a progressive series of states of mind. He said that you could progress through these stages of development, from the unstable goatlike mind all the way to the secret subline mind by following the precepts, practicing the three secrets, and working with a teacher who could lead you along the path.
This idea of progress, progress within and of the mind, is central to ideals of the pilgrimage. Whatever your current level of mind, you can progress to the next level. The emphasis in Shingon teachings is to work with a teacher, studying the teachings and practicing meditation. During the pilgrimage, you may or may not have a teacher, you may or may not practice meditation. But whatever you do, you are likely to pay closer attention to Buddhist teachings than you do in your daily life outside the pilgrimage. The four prefectures of Shikoku island are referred to as dojos, training grounds, in the context of doing the pilgrimage.
My favorite example of this is the practice of not putting your walking stick down when you cross a bridge. This is done in memory of Kukai, who wrote a poem saying that he once had to spend a night under a bridge because nobody in a certain town would give him a place to stay. Pilgrims are told not to put down their walking sticks while crossing bridges, "because Kobo Daishi may be sleeping under the bridge."
Of course, everybody realizes that Kobo Daishi isn't sleeping under bridges. The practice is an exercise in mindfulness, one of the eight perfections of The Eightfold Path. It's also an exercise in compassion. Somebody may be sleeping under that bridge. There are homeless people on Shikoku who do sleep under bridges. But even if nobody is under the bridge you happen to be on, the custom of not putting your walking stick down is training in mindfulness.
Question:
Where are you right now?
Answer:
On a bridge.
You are aware of your location and of the possible consequences of your actions. This is mindfulness.
Everyday life during the pilgrimage is everyday life. Though the pilgrimage is cast in terms of sacred activity, the sacred and the secular are so thoroughly blended that the distinction between the two breaks down. This teaches the lesson that there is no essential difference between the two. As a result, the improved person who has finished the pilgrimage goes back to that other everyday life, ready for further progress.