Shikoku Pilgrimage

Pilgrimages have played an important part in Japanese religious practice since at least the Heian period. Typically centred upon holy mountains, particular divinities, or charismatic individuals, they are usually to Buddhist sites although those to the shrines of Kumano and Ise are notable exceptions.[1][7]

Kūkai, born at Zentsū-ji (Temple 75) in 774, studied in China, and upon his return was influential in the promotion of esoteric Buddhism. He established the Shingon retreat on Kōya-san, was an active writer, undertook a programme of public works, and during visits to the island of his birth is popularly said to have established or visited many of its temples and to have carved many of their images. He is posthumously known as Kōbō Daishi.[8][9]

The legends and cult of Kōbō Daishi, such as the episode of Emon Saburō, were maintained and developed by the monks of Kōya-san who travelled to expound Shingon and were active, along with other hijiri, in Shikoku.[10] In the Edo period, the policy of tochi kinbaku (土地緊縛) restricted and regulated the movement of ordinary people. Pilgrims were required to obtain travel permits, follow the main paths, and pass through localities within a certain time limit, with the book of temple stamps or nōkyō-chō helping to provide proof of passage.[11]　

Shikoku literally means "four provinces", those of Awa, Tosa, Iyo, and Sanuki, reorganized during the Meiji period into the prefectures of Tokushima, Kōchi, Ehime, and Kagawa. The pilgrim's journey through these four provinces is likened to a symbolic path to enlightenment, with temples 1–23 representing the idea of awakening (発心, hosshin), 24–39 austerity and discipline (修行, shugyō), 40–65 attaining enlightenment (菩提, bodai), and 66–88 entering nirvana (涅槃, nehan).[12]

The pilgrim's traditional costume comprises a white shirt (白衣, oizuru), conical Asian hat (すげ笠, suge-kasa), and staff (金剛杖, kongō-zue). This may be supplemented by a ceremonial stole (輪袈裟, wagesa). The henro also carries a bag (頭陀袋, zuda-bukuro) containing name slips (納札, osame-fuda), prayer beads (数珠, juzu) (also known as nenju (念珠)), a booklet (納経帳, nōkyō-chō) to collect stamps/seals (朱印, shuin), incense sticks (線香, senkō), and coins used as offerings (お賽銭, o-saisen). The more religiously-minded henro may also carry a book of sutras (経本, kyōbon) and go-eika (ご詠歌) set with a bell.[13]

Upon arrival at each temple the henro washes before proceeding to the Hondō. After offering coins, incense, and the osame-fuda, the Heart Sutra (般若心経, Hannya Shingyō) is chanted along with repetition of the Mantra of the main image (本尊, honzon) and the Mantra of Light (光明真言, Kōmyō Shingon). After kigan and ekō (prayers and dedication of merit), the henro proceeds to the shrine of Kobo Daishi (大師堂, Daishidō). Coins and a fuda are similarly offered, and again the Heart Sutra is chanted, along with repetition of the Gohōgō Mantra, namu-Daishi-henjō-kongō.[13]