By Dharma-Aloka

Dharma-Aloka, a Buddhist priest of the Pure-land lineage, was trained in both Mahayana and Theravada monasteries before relinquishing his bikkshu vows to focus on the establishment of pilgrimage routes in the United States. He is director of the Arya Marga Foundation, a nonprofit religious institution established for the purpose of preserving East Asian Buddhist traditions of long-distance walking, meditation and contemplative wilderness training. He is serving on the staff of Land of Medicine Buddha in Soquel, California, until March, when he will begin a three-month walking retreat with 108 circumambulations of the land’s eighty acres in the Santa Cruz Mountains.

Mt. Madonna Center, Kim Son, Pema Osel Ling, Land of Medicine Buddha, Taungpulu Kaba-Aye Monastery, Vajrapani Institute and Jikoji: it is no more than a day’s march between them, and the course along which they lie has the shape of a dragon that has settled its long form comfortably amongst the gentle slopes of the ancient coastal range, the Santa Cruz Mountains.

When I began my first pilgrimage in the United States on the vernal equinox of 1990, a route connecting the Dharma centers of these mountains existed only as an idea. For three years I searched out footpaths through the parks and timberlands of the region, aided by topographical maps, and the recollections of local residents. My aim was to link trails to unpaved roads in a network that would enable future pilgrims to avoid vehicular traffic as much as possible.

The process entailed much trial and error. Even in such relatively tame country as this there were stretches of wilderness capable of defeating the best efforts to follow compass heading; a conspiracy of cliffs, poison oak and thickets of manzanita that can bring forth tears of frustration and fatigue.

Walking the Long Course today is safe and comfortable. The mountain lion and the wild boar, though potentially dangerous, are shy creatures who for the most part keep well away from human beings. The Dharma centers of the Santa Cruz Mountains allow pilgrims to spend the night in tents or cabins. It seems likely that before long they will include annual pilgrimages in their schedules. For the first four years I had little company. Nowadays increasing numbers of people – not all of them Buddhists – make inquiries about the 100-mile, week-long trek or one of its stages.

Pilgrimage is not a discipline to be practiced by Asians only, nor exclusively in the birthplace of a particular spiritual tradition. Nor is it necessarily more pure and holy in countries where it has long flourished. We already possess the raw materials out of which to build our own local traditions. Close to home we can find accomplished meditators and respected gurus, places where scholars and yogis exert themselves to master the teachings, and places especially conducive to spiritual striving.

The coast of California from Big Sur northward seems to be one such region, a magnet for students and teachers of Buddhadharma. It is estimated that there are fifty Buddhist centers between Monterey and Mendocino, a figure grossly disproportionate to the number of Buddhists in the area. Several local pilgrimage courses have been established recently: the Santa Cruz Long Course mentioned above, a route between Spirit Rock Meditation Center and Green Gulch Farm in Marin County, and a longer course that will one day extend to Mount Shasta.

Varieties of practice in the open The Buddha was born beneath a tree, took his first steps in a garden, realized freedom at the root of a tree, preached his first sermon in the forest and spent most of his long ministry out of doors. It should not surprise us, then, that the Buddhist tradition is replete with methods of psychophysical training in the open. All are variants of disciplines undertaken by the Buddha and his contemporaries. Walking for considerable distances is a common feature of these methods, as are dwelling and performing sadhana in the open.

The most basic discipline is lifelong homelessness, considered the foundation of the monastic life then as now. Like most forest-dwelling recluses of his time, the Buddha renounced the way of the householder and took up the practice of wandering mendicancy. For 45 years he walked from town to town and state to state, engaging in dialogue “those who have but little dust in their eyes,” the Buddha’s immediate successors continued to wander, not only for their own training, but also for the purpose of spreading the master’s teachings. And although grants of land and the establishment of great monasteries caused many bhikshus of succeeding generations to stabilize their residence, the tradition of itinerancy has never altogether died out.

We can be reasonably certain that the earliest Buddhist pilgrims visited the eight great stupas that were constructed over Shakyamuni’s bodily relics, and probably also traveled to the eternally holy sites revered by all Indians: the Himalayas and the rivers that flow out of that stupendous range: Mount Kailash and Lake Manasarovar. But the practice of making the rounds of the holy places associated with the life and teaching of the Buddha ceased with the virtual extinction of Indian Buddhism after the Moghul period and has been revived only in modern times. Therefore those who seek exemplary models must look to central and East Asia, where the continuity of practice is best preserved.

Among the most illustrious missionaries of Buddhism’s westward progress, the mahasiddha Guru Padmasambhava and the learned monk-adept Atisha traveled great distances and stayed for decades in foreign lands. And it is well known that the most accomplished sages and yogis, such as Milarepa, Gampopa and Tsong Khapa, walked thousands of miles in search of genuine teachers. Well into modern times certain lineages of chöd yogis visited 100 sky-burial sites or 100 springs, where they performed actions calculated to get the attention of local spirits and demons, to whom they would offer themselves.

Of the many men and women who carried the teachings of the Buddha to China in the first and second centuries of our era, only the names of a few great scholars and adepts have been preserved. Yet several vigorous traditions of outdoor practice survive down to the present day. Without doubt the most famous of these is the nearly incredible feat of annually walking round a mountain, over a course twenty-five to forty miles long, for 100 or 200 days together, until a total of 1000 days has been accumulated. This practice was first undertaken by tantric adepts who dwelt on the slopes of Mount Wu-Tai, Manjushri’s legendary home in western China, and was introduced to Japan by monks of the Tendai sect. A form of Tendai-influenced mountain walking is being practiced by V.K. Leary on Mount Cobb in Lake County, California.

Tibetan and Chinese Buddhist pilgrims prostrated the length and breadth of their countries until prevented from doing so by hostile governments. Several kinds of sadhana involving circumambulation, forest-swelling and long-distance walking have come down to us through the lineal descendants of a Korean monk who in the seventh century dwelt for seventy-five years at Mount Chiu-hua and whose disciples revered him as an incarnation of the bodhisattva Ksitigarbha.

Perhaps the most vigorous of the extant schools of outdoor training is founding Japan, where it is known as the Way of Natural Wisdom. An amalgam of tantric Buddhism, Taoist yoga and indigenous religion, it combines the ritual and profound philosophical insights of tantric Buddhism with a mystical love of nature and a strong sense of connection to the particular place. At present it offers the only significant cultural alternative to the commercialism that is rapidly destroying its beautiful homeland.

Most of these lineages are in danger of dying out. We can preserve them only if we develop the capacity to resist the lure of speed, convenience and ease. Moreover, it is imperative we reject the view of ourselves as external to nature and regain the perspective of beings well woven into the fabric of life.

To perform true pilgrimage we must become imbued with certain concepts, attitudes and intentions, namely, (1) reverence for a “spiritualized” nature: the belief that every part of the world is alive, more or less conscious, and necessary to the integrity of the whole; (2) a sense of nature as parent, teacher and physician: the belief that to walk upon the earth is nurturing and healing, that the environment out of which we emerge is itself a gateway to the highest knowledge; (3) respect for the spiritual quest in general and in particular the vocation of the “religious specialist,” for there can be no sacred journey unless the ethos of a society allows for it, and most travelers require guides. Finally, pilgrimage requires material as well as moral support. It is the generosity of devotees that will ensure the maintenance of sacred sites, of pilgrims, guides and hostels.

Not all who wander are lost.

Whether the pilgrim’s destination be the Potala, Bodhgaya, or Mount Kailash, enlightenment is the ultimate goal. All of the teachings and practices taught by the Buddha and his successors have the aim of rescuing beings from the ocean of samsara. Pilgrimage, one discipline among this vast array of methods, functions as a gateway to freedom and a skillful means of bringing suffering beings to the feet of the Buddha.

For the pilgrim, the opportunities of insight begin with the very circumstances of the journey. It is harder to ignore the inevitability of change, and easier not to cling to things, when the very ground we stand on is constantly moving. There seems little point in trying to impose our views on people whom we may never see again. And the body’s habit of traveling light nourishes the mind’s slow recognition that it is better not to pick up useless souvenirs.

As sadhana, pilgrimage advances the trainee on the path to enlightenment by means of practices that can be grouped under two headings, accumulation of merit and cultivation of wisdom. The accumulation of merit and the negation of demerit can be accomplished in any of the ways listed below. Some of these methods also promote wisdom.

Encounter with the holy The structure of the sacred journey is determined by the pilgrim’s fundamental motive, the desire to come into contact with holy objects and persons. Stupas and images derive their efficacy from the acts of enlightened beings, who have the power and knowledge to give matter a particular form, or infuse it with a specific mode of energy that can awaken positive qualities of mind. Whoever venerates such objects with pure intention will be cleansed of obscurations and receive immeasurable blessings. The power of holy objects does not cease with the bodily death of the Buddha, bodhisattva or saint who empowered it. So potent are the bodhisattvas in their compassion and mastery of skillful means, that their influence will persist as long as holy objects can be seen and worshipped.

The same kind of benefits accrue to those who visit monasteries, hermitages and wild places where great masters have dwelt or are now dwelling. Indeed, any area consecrated to the study and practice of Buddhadharma is worthy of worship and offerings, whether or not we have evidence of the residents’ attainments. Every true bodhimanda (place of awakening) is a field of merit, including – let us not forget – our own seats in gompas of local Dharma centers. Pilgrimage is a way of showing respect for the efforts of our fellow students and encouraging them to strive harder.

Repentance At the very outset of the journey, pilgrims are required to make an honest evaluation of their spiritual condition. It is customary to recite verses of confession, repentance and reconciliation, individually or in a group, before setting out and at regular intervals if the course is long.

The following verses are typical: “From time without beginning, due to ignorance, craving and aversion, I have done injury to myself and others. Here and now I acknowledge and accept responsibility for my actions. I pardon others for the suffering they have inflicted out of confusion, desire and hatred, and I pray that they also forgive me for any pain I may have caused them to endure. All offenses, whether my fault or another’s, here and now I put behind me. I resolve henceforth to do no harm, and to do good so far as wisdom and circumstance permit.”

Homage and entreaty At the starting point of the sacred voyage, and when arriving at or departing from a holy place, pilgrims are enjoined to perform a brief rite of homage, preceded or followed by one or more bows. In this way their merit is guarded and their exertions supported by local practitioners and spirit beings as well as the blessings of Buddhas and bodhisattvas. “I respectfully salute this place and all those who here train themselves in tranquility and discernment, resolve and forbearance. I respectfully salute all beings, seen and unseen, who dwell within the boundaries of this place, and humbly ask their protection. Venerating with bows all Buddhas, bodhisattvas, great beings and accomplished ones, I humbly request their blessings and assistance in the completion of the journey and the accomplishment of the practice.”

Circumambulation The Sanskrit term pradakshina means to turn to the right. In ancient India as today, to keep the right shoulder toward a person as one circles about him is a gesture of highest respect, appropriate to deities, world teachers, one’s guru, and holy relics. The word parikrama, which carries the meaning of going all the way round to the start, is usually reserved for the circumambulation of larger entities, such as monastic compounds, lakes and mountains. Essentially identical, both practices are highly recommended for their capacity to generate merit when performed with single-minded devotion.

Puja An important part of any pilgrimage is the making of offerings to the guru, Buddhas, bodhisattvas and deities at their respective shrines along the way. Where man-made shrines do not yet exist, unusual natural formations can serve as suitable venues for prayer and meditation.

Mantra recitation The frequent or continuous recitation of mantra while walking unifies the mind and gradually suffuses it with the wisdom-energy inherent in the sound, which embodies an aspect of enlightenment.

Prostration To make full prostrations continuously en route or at sacred sites, is foremost among the means of developing humility and devotion. It is also a peerless means of purification when combined with the prescribed mantras and visualizations.

Reciting Buddha’s words Rehearsal of the Buddha’s words is a time-honored element of pilgrimage. It stimulates both right view and right intention in the most direct way, and encourages wayfarers to exert themselves in the pursuit of enlightenment. Of all the Buddha’s discourses, The Heart Sutra is by far the most frequently recited before images in temples and wayside shrines. Some pilgrims choose to chant it unceasingly.

Mendicancy Carrying no money and living by alms promotes humility, patience and equanimity, and enables others to generate merit through giving.

Cultivation of the positive social attitudes The austere material conditions and unpredictable events of the journey provide ample opportunity to exercise forbearance, to respond with kindness and compassion, and to transform difficulties into blessings. Pilgrimage is thus an ideal medium for the development of the perfections. Every increase of virtue diminishes negativity, dispels obstacles, and helps to bring about the conditions necessary for the arising of wisdom.

Dedication of merit Upon arriving at each further stage of the way, pilgrims dedicate the merit accumulated up to that point, in words similar to the following:

“Whatever wholesome intentions and good qualities of mind have resulted from this practice, may they contribute to the welfare of all beings. Above, may they repay those to whom we are indebted. Below, may they release beings from torment. In all who see and hear them, may they bring forth bodhicitta. May all of us go for birth in the Pure Land together!”

The ordinary preliminary meditations should be the principal activity during the preparation for any sacred journey. If there is not enough time to prepare adequately, a period of meditation proportionate to the length of the journey can be devoted to each of the main themes: death and impermanence, the unsatisfactoriness of samsara, action and result, and the rarity and preciousness of birth in human form.

Mastery of these fundamental insights gives rise to knowledge of the Four Noble Truths and an unshakable awareness of the need to escape from the round of birth and death for the sake of all beings. The deepest roots of renunciation and compassion are to be found in this series of reflections, which also generate the motivating force without which the bodhisattva’s career cannot be sustained. The experience of pilgrimage is a stream of events that testify eloquently to the truth of the Buddha’s vision. The process of learning to see the unsatisfactoriness of samsara in the events of one’s own life is greatly enhanced by another feature of pilgrimage, the opportunity to meet teachers and receive teachings.

In the course of the sacred journey the pilgrim can perfect all eight limbs of the noble path: right view by reflecting that everything we experience through the medium of the six senses exemplifies discomfort, transience and absence of self-existence; right intention by treating all those we meet – human and non-human – with generosity, compassion and kindness; right speech by observing holy silence, reciting the Buddha’s words and encouraging our fellow practitioners; right conduct by keeping precepts; right livelihood by simplicity and contentment with little; right effort by arousing and maintaining wholesome states of mind with every step; right mindfulness by continuously recalling the guru-yidam; right samadhi by making the heart like vast space, abandoning all worldly concerns, and dwelling in the freedom of primordial awareness.

Calm and clarity of mind can be cultivated whilst on pilgrimage by means of both sutric and tantric practices. Methods of pacification (shamatha) and deep insight (vipassana) were adapted to the homeless life over a span of more than two thousand five hundred years. Spiritual exercises deemed to be especially well suited to walking can be found in every major tradition and teaching lineage. The selection of a method is best decided in consultation with one’s guru.

Upaya Pilgrimage and related activities, such as circumambulation, can be employed as skillful means of attracting people to the Buddhadharma. A growing number of Buddhist centers, having attained a degree of maturity and stability, are looking for ways to make themselves better known to their non-Buddhist neighbors and forge ties to nearby Buddhist groups. Pilgrimage is an ideal means of promoting either aim. It is at once a social activity and a vehicle for personal growth. As a form of ritual drama it gives expression to spiritual, social and ecological concerns and aspirations. In our time it is also a collective quest for a vision of mutual respect, cooperation and gratitude.

To receive a schedule of events and more information about pilgrimage in the Santa Cruz area, write to:

Dharma-Aloka at the Arya Marga Foundation, 3130 Fillmore Street, Suite 124, San Francisco, CA 94115.

 

 

From a Pilgrim’s Journal

 

One stops to rest at the top of a rise,

sets down the pack heavy with lust and vain inquiries.

Peering inside, one finds all sorts of stuff:

wife, husband, office, windy phrases, a great noise,

a set of the classics durably bound,

wisdom inchoate, mouth-watering snacks,

a schoolroom for both sexes,

pack animals equipped with paradigms

and all the problems of the world–

one could go on.

But already one looks foolish enough.

It’s hard work

carrying Manjushri to Mount Wu-tai!