Shikoku Pilgrimage
A Guide For Non-Japanese

Copyright by Naoyuki Matsushita 2017
Translated and edited by David Turkington
Cooperation: Tourism Tokushima
All Rights Reserved

Introduction
Newly born babies are just a body, but as they live their lives and the years pile up,
everything, from the necessary to the unnecessary, begins to adhere to them. Then when
death comes, we are wrapped up in family, all of the possessions we leave behind, flowers,
memories, …
What about stopping here and throwing yourself with impartiality into all things; into purenature, into the universe, into the simplicity of surrendering yourself to natural andspontaneous activity - just like plants and animals. The world of simplicity lies there.
I wonder why. Even I don't understand. When walking in places like mountain trails in theevening, and even more so when it is raining, something rises in my throat, tears
spontaneously fall from my eyes, and I'm overcome by sentimental feelings.
In order to live a better life we should undertake the pilgrimage, and it is OK to do so alone.
Pilgrimage is extraordinarily profound, but we have elusive general ideas about it. Yet evenwith the endless wondering to ourselves, loitering among the uncertainties that come andgo, over and over again, there is a “you” that sets out on pilgrimage again. Thus, this sacredjourney, where people seek a mental and emotional high ground, has no end. Being ahuman being means being a pilgrim.
The purpose of this book is to alleviate the anxiety that non-Japanese pilgrims (who know
little compared to Japanese pilgrims) might have about the weather, the history, and themany other aspects of the pilgrimage. I have comprehensively collected information and put
together concise summaries of each area. The intended reader is a walking pilgrim, but
because I have also included information for other types of pilgrims, such as those who
undertake it by car, please refer to those sections that are appropriate and essential for you.
Chapter 22, Legends & Folklore Found Along The Pilgrimage, was compiled with the purposeof allowing non-Japanese who walk the pilgrimage to understand the meaning and historicalbackground of the things they see and hear while on the walk so that they can have a
deeper understanding of the pilgrimage and its significance.
Regarding the religious theme of the pilgrimage, this book was edited while paying constantattention to maximum non-sectarianism, but given the differences in individual
understanding and interpretation, in areas where you think there is too much or too little
content, please be understanding.
Naoyuki Matsushita
http://henro88map.com
Translated and edited from Japanese by David Turkington
http://www.shikokuhenrotrail.com/

from left

David Turkington / David C. Moreton / Tom Ward / Naoyuki Matsushita

Table of Contents
1. What Is The Pilgrimage? ........................................................................................................ 1
2. The Shikoku Region ................................................................................................................ 3
3. The Pilgrimage Season ........................................................................................................... 4
4. The Number of Days Required and Elevation/Distance Data ................................................ 7
5. Approaches To Walking The Pilgrimage .............................................................................. 10
6. How To Get Around The Island ............................................................................................ 13
7. Cost and ATMs ..................................................................................................................... 18
8. Walking: Advice for planning your pilgrimage ..................................................................... 22
9. Lodging ................................................................................................................................. 29
10. General Information .......................................................................................................... 36
11. Clothing and Equipment .................................................................................................... 40
12. Worshipping At The Temples ............................................................................................. 50
13. Admonitions For Pilgrims ................................................................................................... 59
14. Osettai ................................................................................................................................ 61
15. Kōbō Daishi (Kūkai) ............................................................................................................ 62
16. History of The Pilgrimage ................................................................................................... 64
17. Glossary and Miscellaneous Information .......................................................................... 68
18. An Introduction To Buddhist Statues ................................................................................. 79
19. Access ................................................................................................................................. 83
20. Useful Basic Japanese ........................................................................................................ 88
21. Public Information In Foreign Languages .......................................................................... 93
22. Legends and Folklore Found Along The Pilgrimage ........................................................... 96

1. What Is The Pilgrimage?
The Shikoku Pilgrimage (also referred to as the OHenro) is a magnificent pilgrimage toeighty-eight sacred temples dotted around the island of Shikoku, where it is said that Kōbō
Daishi (Kūkai) [774—835] performed ascetic religious practices. A journey of 1,142 km, thisis, I think, an activity allowing pilgrims to approach a state of enlightenment whilesurrounded by such treasures as the sacred temples, natural roadside scenery, climate,people, culture, and stone Buddhas.
Furthermore, in modern times, besides religious ascetic practices, the pilgrimage isundertaken for many other reasons, such as recovery from an illness, memorializing thedeath of a close relative, and praying for the well-being of your household. Other purposes
are wishing for healing and enrichment of your heart & mind, health, refreshing your spirit,mountaineering and hiking, and tourism. Indeed, in modern times people have begun to see
this as a healing and therapeutic journey.
Because the nature of the pilgrimage is a “sacred journey of ascetic training,” people along
the route will warmly, yet solemnly, come out to greet you. Having said that, and without
thinking too narrowly, from the beginning this has been a journey that offers the possibilityof rediscovering who you are as faith is born and you have the opportunity to reexamine
yourself.
What’s more, the door is wide open and regardless of your nationality, gender, age, social
status, clothing, etc., you will be welcomed by all.
While walking, numerous ideas will cross your mind, such as whether certain of your pastactions were right or not, or repeatedly thinking back on things you have seen and heard
along the route, and then coming up with answers about it all for yourself. The Shikoku
Pilgrimage is an extraordinary space that grants you opportunities such as these.
So why Shikoku?
Rather than reaching a destination, what is important for the pilgrim’s journey is the journeyitself. It is possible, through your own actions, to achieve a sense of spiritual fulfillment andaccomplishment. In addition, along the pilgrim’s journey various difficult situations will be
encountered: steep mountain trails, long monotonous paved roads, rain, and getting lost.
One-by-one, these become unforgettable memories and may have some effect later in yourlife. Of course you can find these personal experiences on other trails as well. But on
Shikoku, along the route spiritual temples serve as rites of passage. The Shikoku pilgrimage1

combines, on the one hand, nature’s abundance and bright, clear climate, with, on the other
hand, a place to calmly face the sad fact of the ephemerality of life.
At each of the temples you receive a temple stamp in your stamp book as proof of your visit,
but besides collecting the stamps, the meaning, the significance of the journey is toaccumulate countless meaningful experiences, so this is not simply a “stamp rally.” Thepilgrimage is where you can refresh not just your body, but your heart, mind, and spirit.
The 1,142 km route is divided into four stages (dōjō; ascetic training areas) and these form askillful production.
Going clockwise:
Tokushima Prefecture(Awa)
Kōchi Prefecture(Tosa)
Ehime Prefecture(Iyo)
Kagawa Prefecture(Sanuki)

The Dōjō of Resolving To Awaken. Making this resolution andbeginning to take action.
The Dōjō of Ascetic Practice. Training to raise your spiritualnature.
The Dōjō of Enlightenment. Cutting through worldly passions(klesha) and going towards Amida’s Pure Land.
The Dōjō of Nirvana. That transcendent state of liberation
where worldly desires have been defeated.

The names in parentheses above are the old regional names used during the feudal period;
up to 1868. In Shikoku’s case, though, because the modern prefectures still coincide withthe old borders, unlike other areas in Japan, even today these names are routinely used.

22. The Shikoku Region
Shikoku is the smallest of the four main islands making up the Japanese archipelago. It
comprises 5% of the nation’s total land area, 3% of the total population, less than 3% ofJapan’s economic strength, and because of its economic development Shikoku’s social
capital enhances Japan. A great deal of beautiful nature and a traditional way of living still
remain, and this culture makes this a region where you can mingle with warm-hearted local
people.
The image of Shikoku in Japanese minds is the natural beauty of the many islands in thecalm Seto Inland Sea, and on the other side of the island, the dynamic beauty of the beaches
and shorelines on the Pacific coast. Plus, the rural landscapes, temperate climate, and whatmany people consider as Japan’s oldest onsen, Dōgō Onsen. As for the food culture, many
fresh and local specialties can be found, including marine products, Sanuki Udon, and citrus
fruits.

Dōgo Onsen (Ehime)

Sanuki Udon (Kagawa)

Ashizuri Cape (Kōchi)Awa Odori (Tokushima)3

3. The Pilgrimage Season
Temperature, Precipitation, Hours of Sunshine, and Number of Days of Rain (By Month)

The temperature and weather of mid-March to May in spring, and October & November inautumn are most suitable for undertaking the pilgrimage.
In the normal cycle of yearly weather, during the rainy season of June and July there is a lotof rain. In August and September the weather is stable, but this is the season whenoccasional typhoons will make their appearance. From December to February, the lowest
temperatures will be about 0ᵒ C and when a cold wave arrives, in the mountainous regions
snow will accumulate and the roads can freeze over. In July and August it is not rare for thehighest temperatures to surpass 35ᵒ C, and in the strong sunlight and high humid during theday, this leads, every year, to some pilgrims needing emergency transportation due to heatstroke.
Winter Solstice (late December)

Sunrise at 7:00am / Sunset at 5:00pm

Summer Solstice (late June)

Sunrise at 5:00am / Sunset at 7:20pm

The Seto Inland Sea side of the island has the least amount of rainfall in all of Japan, but theother side of the island, the Pacific Ocean side, is one of areas with the most rain. However,there is no great difference in the total number of days of rainfall between the two areas.
That is to say, on the Seto Inland Sea area the rain comes in drizzles while on the Pacificcoast the rain pours down.
As for temperature, there is not much difference between the Seto Inland Sea and thePacific sides of the island. Take the season into consideration as you make your preparations.
The Cherry Blossom season is from late March through early April. After this, from late April
through early May you can enjoy the new colors as everything turns green. Then in lateNovember there are several temples famous for the color and beauty of the autumn leaves.

4

As advice for a summer pilgrimage, your activity should take place during the relatively coolmornings and evenings, while during for the mid-day period (about 10:00 to 4:00) you
should consider resting in the shade. A half-day before beginning to walk in the mountains,
make sure you prepare and have about 2 liters of water to take with you.
As advice for a winter pilgrimage, during daylight activities you can walk without more than
the necessary heavy clothes, but when the sun is blocked, the wind-chill will cause thetemperature to instantly drop. What’s more, if you get wet due to rain, you can easily gethypothermia so you need to be scrupulous about staying dry in rainy weather.
As a guideline for choosing general citizen’s clothing, June through September is the season
for short-sleeve shirts and shorts, while December through February is the season for down
wear.
Given these different weather conditions, when the conditions are suitable, the number ofpilgrims will increase very quickly, especially on weekends and national holidays, and whenpilgrim bus tours arrive at a temple, for example, there will be long waiting times at thestamp office. In these cases, get the temple stamp before worshiping at the temple, or,conversely, make practical use of the waiting time by studying the details of the temple.
Because this is a journey of ascetic practice, don’t selfishly get angry at the situation.

5

6

4. The Number of Days Required and Elevation/Distance Data
Since there are individual differences in the number of days required to walk the pilgrimage,it is impossible to categorically say how long it will take. However, as a registered surveyor, I
have carefully measured distances and elevation and laid these out in Elevation & Distance
Map, which you can refer to as you make your plans. The plan was devised whileconsidering the location of possible lodging for each day’s start and goal, as well as allowing
the time required at each temple’s stamp office (30 minutes). The plan assumes a person of
average strength and endurance, walking 3.5 km/hr (2.0 km/hr on unpaved trails inmountainous regions). There are many pilgrimage routes and I have mapped what is
considered the standard route, using the GIS application, PC-Mapping.
I should add, though, that all measured distances are horizontal distances and do not take
into account the extra distance that slopes will add.
Activity time is assumed to be 7:00am—5:00pm, with lunch and break time included.
See Elevation and Distance Map.
Total Distance:(Temple 1—Temple 1) = 1,142 km(Temple 1—Temple 88) = 1.096.5 km
Elevation and Distance Map Legend:
The elevation and distance map is located at the beginning of this book, however this is thelegend for that map.

7

Route Elevation Gain and Loss
The below chart gives the total elevation gain and loss between any two consecutive
temples along the route.
SectionGain (m)Loss (m)

1-2
2-3
3-4
4-5
5-6
6-7
7-8
8-9
9-10
10-11
11-12
12-13
13-14
14-15
15-16
16-17
17-18
18-19
19-20
20-21
21-22
22-23
23-24
24-25
25-26
26-27
27-28
28-29
29-30
30-31
31-32
32-33
33-34
34-35
35-36
36-37
37-38
38-39
39-40
40-41
41-42
42-43
43-44
44-45
45-46

11
22
115
11
27
26
92
0
137
72
1,369
569
41
3
2
1
111
52
574
485
260
267
702
62
169
672
256
30
80
157
135
25
35
154
306
1,322
1,322
830
963
1,362
68
457
1,688
640
907

-13
-28
-55
-68
-24
-3
-24
-79
-9
-193
-700
-1,251
-34
-21
-7
-3
-43
-125
-76
-477
-723
-286
-562
-212
-23
-401
-615
-89
-81
-49
-171
-107
-31
-29
-396
-1,152-1,535-790-985-1,202-55-374-1,394-632-1,394

Distance
(km)
1.5
2.8
5.0
2.0
5.3
1.4
4.2
2.4
3.9
9.7
12.4
22.4
2.5
1.0
2.0
2.9
19.2
4.3
13.3
6.1
11.3
20.2
75.8
6.8
3.9
28.5
37.9
9.2
6.9
6.5
6.1
8.1
6.4
9.6
14.5
56.5
86.2
52.0
27.1
50.0
2.9
10.9
70.4
9.3
25.8

8

SectionGain (m)Loss (m)

46-47
47-48
48-49
49-50
50-51
51-52
52-53
53-54
54-55
55-56
56-57
57-58
58-59
59-60
61-61
61-62
62-63
63-64
64-65
65-66
66-67
67-68
68-69
69-70
70-71
71-72
72-73
73-74
74-75
75-76
76-77
77-78
78-79
79-80
80-81
81-82
82-83
83-84
84-85
85-86
86-87
87-88
88-1

18
2
16
39
31
122
7
293
49
15
33
254
31
886
255
7
8
43
765
1,045
112
41
0
22
256
66
52
9
11
6
2
39
36
56
433
312
119
299
236
53
62
770
879

-15
-51
-8
-25
-46
-103
-74
-274
-68
0
-9
-43
-266
-153
-984
-14
-7
-29
-444
-484
-954
-91
-3
-28
-48
-242
-1
-82
-4
-16
-17
-23
-35
-43
-184
-238
-440
-50
-299
-274
-27
-359
-1,305Distance
(km)
1.0
4.4
3.3
1.8
2.8
11.2
2.7
34.9
3.7
3.1
3.1
2.5
6.2
27.7
9.8
1.4
1.5
3.4
45.0
19.3
9.8
8.8
0
4.6
11.5
3.6
0.6
2.7
1.8
3.7
4.1
7.3
6.1
6.8
6.6
5.3
12.4
13.5
5.5
7.0
7.1
12.7
45.0

Total

24,379-24,379

1,141.7

Elevation Acquisition:
Elevation data was calculated with PC-Mapping on the basis of the Geological Survey
Institute’s base cartographic numerical elevation data, 5 meter and 10 meter grids.
Adding The 20 Bekkaku Temple Data
The 20 bekkaku temples didn’t officially organize until 1966, which means there is no“traditional” pilgrimage route between them. To measure the distance that visiting the 20
bekkaku temples adds to the main pilgrimage, I used data measured along general roads,
including those used for the main pilgrimage route. The distance was calculated as follows:• Detouring off the main pilgrimage route when necessary to visit all 20 bekkaku
temples: 594.3 km.
• Visiting only those bekkaku temples that are located on the main pilgrimage route:
432.2 km.
• Subtracting to find the extra distance: 162.1 km.
• Total pilgrimage (88 main temples + 20 bekkaku temples):
1,141.7 km + 162.1 km = 1,303.8 km.
Bekkaku Temple Elevation (Mail Hall):
1. Taisanji:
448.6m
5. Daizenji:
26.1m
9. Monjuin:
60.5m
13. Senryūji:
278.0m
17. Kannoji:
156.2m

2. Dōgakuji:
40.9m
6. Ryūkoin:
22.8m
10. Kōryūji:
262.9m
14. Tsubakidō:
104.2m
18. Kaiganji:
2.5m

3. Jigenji:
559.9m
7. Shussekiji:
810.0m
11. Ikiki Jizō:
26.1m
15. Hashikuraji:
549.0m
19. Kozaiji:
9.9m

4. Saba Daishi:
11.5m
8. Toyogahashi:
10.6m
12. Emmeiji:
35.1m
16. Hagiwaraji:
80.0m
20. Ōtakiji:
910.0mNote: Main 88 Temple Data is recorded in the Elevation & Distance Map.

9

5. Approaches To Walking The Pilgrimage
Don’t obsess about the entire pilgrimage. When considering your travel plans and theamount of time you can stay on Shikoku, even if you walk only one section of the pilgrimage
you can experience the pilgrimage culture for yourself.
Because only people with surplus time and money can walk the entire distance, you shouldmake a plan that it is possible for you to accomplish considering your own circumstancesand consultations with family and friends. Please don’t worry, the pilgrimage isn’t
disappearing, perhaps you will have the chance to experience the pilgrimage again. But,
walking the pilgrimage more than once has come to be called “Shikoku Sickness.”
JunuchiWalking in a clockwise direction (junuchi) you walk to each of the temples in numericalorder. While this is the most common way of walking the pilgrimage, it is certainly not
required. However, I strongly recommend that people unfamiliar with the geography of
Shikoku walk in a clockwise direction. Because route markers are maintained at every turnin this direction, even first time walkers can probably walk the route, even without the guidemaps, if they stay on the standard route.
When pilgrims worship at a temple, we say they “strike” the temple. This is because,
formerly, pilgrims would nail a wooden or metal votive card to the temple building itself
while worshiping, but because this damages the buildings it is forbidden today.
Currently most people walk the pilgrimage in a clockwise direction beginning at Temple 1,
but before transportation facilities were fully developed this was not always the case.
People arriving on Shikoku through Tokushima Prefecture would take a ferry to Naruto andwalk from Temple 1, or they would start at Temple 17 and from there visit Temples 16, 15,
14, 13, 11, 12, and 18. After this they would continue around the island visiting the temples
in order up to Temple 88 and then walk to Temple 10 and continue from there to Temple 1.
People arriving through Ehime Prefecture would take a ferry to Takahama (in Matsuyama)
and then walk in a clockwise direction finishing their walk at Temple 51. People arriving
through Kagawa Prefecture would take a ferry to Marugame and begin walking at Temple
78.
As you can see, in previous times there was a great deal of freedom in how people wentaround the island. At that time we didn't have the idea that the pilgrimage was comprised offour dōjō, or stages of training. It is now understood that the concept of four dōjō was
attached to the pilgrimage at a later time.

10Gyakuuchi
Walking counterclockwise, opposite the numbering of the temples, is called gyakuuchi.
Because, when walking in the counterclockwise direction, it is easy to overlook all the routemarkers that are in place for clockwise walkers, you have to be resigned to getting lost
frequently. However, since walking counterclockwise is difficult, as noted above, whencompared to walking clockwise, it is generally said that the counterclockwise direction offers
three times more benefit. Even today it is said that, because Kōbō Daishi performed ascetic
practices while walking in the clockwise direction, those that walk counterclockwise
increase their chances of encountering him (and gaining merit). In any case, these
explanations can be conjectured to be from 1980 and later, the time route markers began
being maintained. In the period when Takamure Itsue walked the pilgrimage in 1918 (whenshe was 24, and written about in her book Musume Junreiki), both clockwise andcounterclockwise walks were looked on as identical.
Tooshiuchi
Tooshiuchi is when you walk the entire pilgrimage in one walk.
Kugiriuchi
Kugiriuchi is when you don't walk the entire pilgrimage in one walk, but divide the route into
sections and walk to the temples in those sections at different times. That is, rather thancovering the entire route in one walk, you visit only those sections that you decide in yourplan. In this case, you use public transportation to get to and from the starting and finishingpoints for each separate walk.
While visiting all eighty-eight temples in one walk is the traditional way to approach thepilgrimage, there is no definitive right or wrong way that it can be accomplished. The
temples can be visited in any order, over many trips to the island, and using any mode oftransportation.
The particular section from Temples 71 to 78 has a historical significance and calls itself the“7-Temple Mairi,” or “7-Temple Pilgrimage.” It can be walked in one day and has its own
special stamp book.
KechiganCompleting the pilgrimage and visiting all 88 temples is called kechigan. Visiting all eightyeight of the temples in order is irrelevant, the 88th temple you visit is called the “Kechigan
Temple.” Another way of thinking says that kechigan is visiting all 88 temples and thenreturning to the temple from which you started, or the nearest temple to that, andcompleting the circle. In either case, after kechigan, it is common as a culmination of yourpilgrimage, to travel to Mt. Kōya and report the fact to Kōbō Daishi. However, I cannot verify

11that this visit to Mt. Kōya took place before World War 2, even when researching all sorts ofpre-War descriptions of Mt. Kōya (with the exception of Chōzen’s book, Shikoku Henro Nikki,
written in 1653).
Oreimairi
Regarding kechigan, mentioned above, oreimairi is where, after finishing worshiping at all
88 temples, you return to the temple where you started in order to “close the circle” andoffer a prayer as thank you for a successful pilgrimage. Usually this means returning to thetemple where you started your pilgrimage.
But this doesn't always have to be the case. For example, if you start at Temple 1 and walk
all the way around the trail to Temple 88, on your walk back towards Temple 1 (since you
already visited all of the temples from Temple 1 to Temple 10 previously), Temple 10 could
be considered as your kechigan temple because you have "closed the circle" when you
arrive there. Other pilgrims believe that you should visit Mt. Kōya after your pilgrimage andconsider the Okunoin there to be kechigan.

126. How To Get Around The Island
There are many ways that people do this pilgrimage. It certainly isn’t wrong to say that thestandard way is to walk, but everyone has their own personal circumstances that affect theirability to do so, such as those who have disabilities. Therefore, where there is a compelling
reason to do the pilgrimage, as a rule, those that don’t walk the pilgrimage should not lookdown on themselves.
As a method of getting around, the fact is there is a strong tendency to use convenientmodes of transportation when the purpose is tourism.
Walking Pilgrimage
This is the style that emphasizes tradition and ascetic training,but it is also the most expensive and requires the mostnumber of days. It also requires the most strength andstamina as you will be walking every day.
Carefully think about the equipment you take. It is necessary
to objectively understand your own strength and to pay
careful attention to managing your physical condition while
you walk. If you can’t keep up with the plan you made before
starting, it is important to have the time and mental
composure to adapt and change your schedule as necessary.
According to the media, you see values such as 1,400 km and 1,200 km as the total distancefor the pilgrimage, but I can say that the values listed in this book and in Shikoku Japan 88
Route Guide are the most accurate.
In general, most walking pilgrims aim for 30 km/day when walking on level sections of theroute.
If you notice problems with your body or feet, it is important to stop and look into theircondition and care for them immediately, without waiting to see what happens. (Forexample, by taking cold medicine, icing sore spots, stretching, taping, or adding support to a
joint).
Many uncertainties will arise during your walk, such as changes in natural conditions orgetting lost. Because things don’t always go as planned, understand that it may become13necessary to face the fact that you might be forced to take days off because of an accident,
or even be forced to give up and quit.
As you walk throughout the day, because the body is freshest in the mornings, this is themost favorable time to walk longer distances. Since fatigue occasionally accumulates in theafternoons and your pace drops accordingly, you can help prevent this by drastically slowing
your pace and taking short breaks earlier than originally planned.
More importantly, so that you can walk continuously it is recommended that you carefully
train in conditions similar to what you expect to encounter before beginning the walk.
If you walk the entire pilgrimage, but do not visit the bekkaku temples, the time required isusually about 45 days. If you also visit the bekkaku temples, the total time is about 50-55
days.
Bicycle Pilgrimage
Because there are unpaved sections of the route in themountains, you are not always able to follow the same routeas walking pilgrims. Therefore, please look for the special,
separate Shikoku Japan 88 Route Guide Index Map andTourism Shikoku’s Pilgrimage pamphlet at
http://henro88map.com, which make it easier to find roads
that are possible for bicyclists to ride on. In Shikoku Japan 88
Route Guide, unpaved roads are indicated by gray single lines
and labeled as “Walk Roads*” in the legend at the front of
the book.
With the exception of Temple 45, bicyclists can get to the area around the main hall at all of
the temples, including the bekkaku temples, but some of the temples are located at the topof steep slopes that will be difficult for bicyclists climb. In these cases, consider leaving yourbicycle at a lodge or shop at the bottom of the mountain. When asking permission to leave
your bicycle somewhere, ideally you would show your feelings of gratitude. In Japanesesociety, offering money would be considered impolite by the person you are offering it to,so the ideal would be to offer something inexpensive, such as a small souvenir from yourcountry or one of your pilgrim name slips (and note that this is not limited to just bicycle
pilgrims).
In cases where you are unable to leave your bicycle at a lodge or shop, leave it in a suitablelocation at the bottom of the mountain, but be sure to lock it and take all of yourpossessions with you.

14

If you need to take your bicycle on public transportation, keep in mind that while it ispossible on trains, they are not permitted on local buses and highway buses. When you do
travel on public transportation with your bicycle, it is necessary to take the front and backwheels off and put them, and the entire body of the bicycle, in a bag.
You can also take your bicycle on all ferries. If you disassemble it and put it in a bag andbring it with you to the passenger room as baggage, your payment is only the passenger fare.
However, if you take it onboard as a light vehicle like other cars (i.e., without disassemblingit), you will pay an additional light vehicle fare.
If you do the entire pilgrimage by bicycle, it should take about 20 days to complete.
Automobile Pilgrimage
It is possible to use your own car or a rental car.
This makes the pilgrimage possible for people withdisabilities. You can also go on the pilgrimage
without regard to the season or even if you have a
lot of luggage. Even if there is no lodging near atemple, there will be many places to stay in thelarger cities nearby that you can travel to with acar, and this gives you a great degree of freedom
as you plan your pilgrimage. It is necessary to understand Japan’s traffic rules andregulations, and because a traffic accident would force large changes in your travel plans,
please use sufficient caution when driving. At car rental companies, it may be possible torequest a multi-lingual navigation system in your rental car.
Automobile pilgrimages usually take about 10 days.
Motorcycle Pilgrimage
Like automobile pilgrimages, motorcycles offer much higher degrees of freedom. In terms of
the amount of luggage you can carry, there isn’t much difference between this and a bicycle
pilgrimage. Even though the roads leading to mountaintop temples are paved they are often
long, narrow winding roads, so be sure to drive carefully.
Public Transportation Pilgrimage
If you use trains and buses, it is possible to get nearmost of the temples. There is a particularly effective
chart for this in Shikoku Japan 88 Route Guide, but you
can get detailed regional information by asking at local
lodging or at the information offices listed at the back ofthis book.

15

Depending on your stamina, you could also consider using trains and buses to cover the long
distances between some of the temples while walking the shorter sections. When you want
to use a train, buy a ticket to your desired destination at the station where you board thetrain. At stations with no attendants, buy your ticket from the ticket vending machine thathas been installed there, or, after boarding the train, take a numbered ticket from themachine by the entry door (which verifies where you boarded the train) and buy your ticketfrom the train conductor. You can use a credit card at the “Midori No Madoguchi” (Green
Window) found in the majority of stations where a limited express train makes a stop.
When boarding a bus, board through the back door and take a numbered ticket from themachine by the door, which verifies where you boarded the bus. There will be a moneychanging machine at the front of the bus, but avoid using 10,000 yen bills. Pay your fare as
you get off the bus at the front door.
In areas where there is no train service, such as near Cape Muroto and the Shimanto,
Ashizuri, and Ainan regions, the local bus services are quite well developed. In addition,
because you can always escape to a large city by using an Intercity Bus, ask for information
about these at places such as your lodging.
Small Bus or Taxi Pilgrimage
Small groups of friends can get together and charter small busses or taxis. This is effective
mainly for small groups of 7-8 people, and especially for the elderly or those unable to walk,
who can then share the cost of the charter.
Some taxi companies rent out taxis for tours where the driver is also a “sendatsu,” aregistered pilgrimage guide. Using this option allows people to have private tours, but
Japanese will be the only language spoken. Because you are hiring the driver, it is necessary
to pay his personal expenses and lodging expenses while on the tour.
Because parking lots can be quite a distance from the main hall at some temples, and atothers the approach to the main hall requires climbing long flights of stairs, commercial
vehicles are given special access to areas nearer to the main hall than non-commercial
pilgrims are allowed to access.
Each company offers their own specific tour plans, but in general, if there are 2 or more
people in the group the cost will be ¥500,000 and up, and it will take 8 days or more tocomplete the pilgrimage.

16

Tour Bus Pilgrimage
Travel companies arrange the entire itinerary, including
the daily schedule, meals, and lodging. They offer various
plans, including trips that cover the entire pilgrimage andthose that cover shorter sections. A guide, called a“sendatsu,” accompanies the pilgrims and gives detailed
explanations of many topics, thus making it easy forpilgrims to deepen their knowledge of the pilgrimage and to gain a better mastery of thesutras than walking pilgrims. Other than the company Walking Softly, tours that offer
foreign language services do not exist. Travel companies assume that no non-Japanese will
participate in their tours so if you want to participate in one of these tours, it is essentialthat you have some understanding of the Japanese language.
Bus tours covering the entire pilgrimage cost between ¥210,000 and ¥250,000, and usuallytake between 9 and 12 days to complete.
See, for example:
http://www.tokubus-kanko.co.jp/tour/ohenro.php?type=0&limit=0
http://travel.iyotetsu.co.jp/tour/tourList.php?s_list_4
https://www.anabukitravel.jp/hanahenro/17

7. Cost and ATMs
Necessary expenses for a walking pilgrimage (approximate): Lodging, food, temples, andmore.
Lodging Expenses
Type
Zenkonyado
Guest House
Minshuku
RyokanBusiness Hotel
Hotel
Temple lodging

Meals
no meals included
no meals included
2 meals included
2 meals included
no meals included
no meals included
2 meals included

Expenses¥0—¥4,000¥2,500—¥4,000¥5,500—¥7,800¥5,500—¥20,000¥3,000—¥8,000¥6,500—¥40,000¥6,000—¥8,500

Food Expenses
Breakfast:¥300 and up
Lunch:¥350 and up

Restaurants and cafes/coffee shops (kissaten) have an inexpensive setmenu called “morning service.”
Restaurants and cafes/coffee shops (kissaten) have an inexpensive setmenu called “lunch service” that is offered during the week, but not on
Saturday or Sunday.

Temple Offerings and Stamps
Temple offerings (at both Main Hall & Daishi Hall; but optional)¥10—¥100 (generally)

Temple stamp in stamp book¥300/temple

Temple stamp on back of hakui (white overcoat)¥200/temple

Temple stamp on hanging scroll¥500/temple

Other
Other charges will be incurred, but these depend on each individual person:
Telecommunication charges, snacks, drinks (water or other), health & hygiene products,
medicine, train fares, bus fares, etc.
Total Cost
If walking the entire pilgrimage at one time, the total cost will be about ¥400,000 (less than
¥10,000/day).
A bicycle pilgrimage will cast about ¥200,000.

18

If doing the pilgrimage by automobile, the cost should be about ¥150,000. Rental car costs
are extra and depend on the make and model of the car you rent; averaging about¥70,000—¥130,000.
Notes:
1) Expenses vary per person. The above include only the necessary expenses like lodging
and food; other expenses, like souvenirs, are not included.
2) Travel expenses related to getting to Shikoku are not included.
3) Equipment expenses, like clothing and shoes, will add an additional ¥40,000—¥50,000.
ATMs
If you walk the entire pilgrimage at one time, it will take more than one month. In order toreduce the risk of crime or loss you should not carry a lot of cash on a daily basis. Instead, as
you expend money for the necessary expenses, you can regularly replace what you spend as
you make your way around the island. There are a great number of lodging facilities (hotels),
restaurants, super markets, convenience stores, etc. that accept credit cards issued outsideof Japan, but because most privately run minshuku and shops still do not accept them, cash
is required and carrying cash is the most reliable plan.
In order to get Japanese yen with credit cards or cash cards issued outside Japan, there are
two methods available:
1) Post Office International ATM Service
Because there are a great many post office ATMs along
the route, these are very available. Please inquire at thefinancial institution that issued your card for information
regarding service charges and withdrawal fees.
For current information, see: http://www.jpbank.japanpost.jp/en/ias/en_ias_index.html
Credit cards that can be used are: VISA, VISAELECTRON,
PLUS, Master Card, Maestro, Cirrus, American Express,
Diners Club, JCB, China Unionpay, and DISCOVER (as of
Auguust, 2017)
Post Office Sign
English operating instructions can be displayed on themain screen of the ATMs, making it very easy to get
Japanese yen.
Operating hours differ for each location, but the hours ofavailability are generally weekdays, 8:45am—5:30pm, andSaturday, 9:00am—12:30pm. At facilities in the center oftowns they are also open on Sunday and national holidays

19

ATM Display

between 9:00am—2:00pm. There are 16 public holidays in Japan throughout the year.
Please plan carefully during the periods January 1 through January 3 and April 29 throughMay 5 as weekends and public holidays are combined during these periods to make longvacation periods.
2) Convenience Store ATMs (7-Eleven)Open 24 hours a day, every day, including
Saturday, Sunday, and holidays. Fees andother details vary depending on thefinancial institution issuing the card used.
See the 7 Eleven ATM website:
http://www.sevenbank.co.jp/intlcard/index
2.htmlCredit cards that can be used are: VISA,
PLUS, Master Card, Maestro, Cirrus,
7-Eleven Sign
American Express, JCB, China Unionpay,
DISCOVER, and Diners Club (as of August, 2017)
Operating instructions can be displayed in English, Korean, Chinese, Deutsch, and total 12
languages.
As of August 2017, there are about 340 7 Elevens and this number seems to be increasing
annually.
Traveler’s Checks
Unfortunately, as of April 2016, all post offices on Shikoku have ended their traveler's checkservices and travelers checks can no longer be exchanged for Yen cash anywhere on Shikoku.
In other parts of Japan, traveler's check exchange services are now limited to major airports,such as Narita and Kansai International, and to two companies located in large cities such as
Tokyo and Osaka: Travelex (http://www.travelex.co.jp/JP/Home/) and World Currency Shop
(http://www.tokyo-card.co.jp/exchange/).
Foreign Exchange on Shikoku
Non-Japanese currency can be exchanged for Japanese yen at the following 14 post offices
branches (US $, Canadian $, Euro €, Australian $, British £, Chinese 元, and Korean won).
Open until 4:00pm.
Tokushima Central, Naruto, Komatsushima, Aki, Kōchi Central, Kōchi South,
Matsuyama Central, Imabari, Niihama, Kannonji, Marugame, Sakaide,
Takamatsu Central, and Takamatsu South Post Office.

20

If you happen to stay in the Clement Takamatsu hotel in Takamatsu, Kagawa Prefecture, thehotel offers exchange services so you can exchange cash between yen and your country’s
currency right at the hotel. Both yen and foreign currencies may be limited.
If you arrive at Matsuyama Airport in Ehime Prefecture on an international flight, the Iyo
Bank branch at the airport will exchange cash in your country’s currency for yen, if you do so
within 2 hours of arrival. Both yen and foreign currencies may be limited.
In general, though, exchanges at banks are not permitted for those without a bank accountat that institution.

21

8. Walking: Advice for planning your pilgrimage
Dining and Shopping
In towns and urban areas, restaurants, cafes/coffee shops (kissaten), and convenience
stores are plentiful. Outside of these areas their numbers decrease, but there is no risk of
the rural stores being out of stock of supplies. Because many regions have local specialty
foods, it is a good idea to ask local people you meet about these.
Tap water is always good to drink, everywhere, although water used in outdoor toilet
facilities may or may not be, depending on location. Water from mountain streams should
not be drunk if there are agricultural fields above them because it is possible that pesticides
were used on the fields and they may have leached into the water. Beverages can bepurchased from vending machines all along the route and the machines accept change or¥1,000 notes. While there are pilgrims who do the pilgrimage as ascetic spiritual practice,there are no prohibitions to drinking alcohol or smoking. This is strictly a personal decision.
Convenience
StoresSupermarkets

Drug Stores

Retail operations offering many kinds and varieties of goods. Openlong hours, 7 days a week, all year long, with no holidays. Some of thegoods for sale: food, beverages, pastries, first aid supplies, washingdetergent, bathing and washing supplies, underwear, cosmetics,
insecticides, batteries, stationary supplies, newspapers, magazines,
and much more.
Larger in scale than convenience stores and frequently with cheaper
pricing. They have fixed days off and shorter operating hours thanconvenience stores.
Offer goods such as medicine, health and hygiene supplies, andoccasionally food for light meals. As with supermarkets, prices are a
bit lower.

Toilets (Bathrooms)
This is an important issue for walking pilgrims outside of urban areas. In Japan, bathrooms
are called the “toilet;” this word does not refer solely to the actual toilet that you use, but
the room where the toilet is located. (The bath will always be located in a separate room
called the furo, or ofuro).
In addition to at all of the temples, bathrooms (toilets) can be found at train stations,convenience stores, super markets, city & town halls, cafes/coffee shops, restaurants, andpublic parks. In emergencies, consult with the local people you meet. Some bathrooms at
train stations are inside and not available to the general public. In these cases, if you ask anyof the station employees, they will most likely be very willingly let you use them.

22Please keep in mind that there are people whose job it is to manage and keep publicbathrooms clean. Please offer thoughts of gratitude for these people when using them. If
you use a privately managed bathroom, offer thanks and a few coins as a sign of yourgratitude. In many of these bathrooms, Ususama Myōō is enshrined and the flames aroundhis statue are thought to purify the space.
I have verified the locations of many bathrooms in field surveys and this information is
included in Shikoku Japan 88 Route Guide, but some of these may be rather unclean andpeople may hesitate to use them.
Types of Toilets
There are two types of toilets, Western style andJapanese style. The Japanese style toilet has been in
use in Japan since long ago, but the use of Western
style toilets is spreading. Today, Japanese style toilets
are rarely found in a typical house but they can still
be found in many public toilets and older buildings.

How to use this toilet

Please squat over the toilet bowl
to use the toilet.
How to use Japanese style toilet

Lodging
Each day’s walk entails, of course, leaving one lodge in the morning and arriving at your next
lodge that evening. This is repeated every day. When making each day’s plans, one of themore important factors to consider is the distance between these lodgings. In cases where
there are no inns in the area where you had hoped to stop for the night, it will be necessary
to stop at an inn somewhere before that point.
The first thing to do upon arriving at lodging each night is to wash the bottom of yourwalking stick and then to start washing your clothes. After this, baths are taken and thendinner is served. Meals are served in the dining hall and all pilgrims eat together. This is atime full of spur of the moment pleasures as everyone has walked the same roads on thesame day and stories and information are exchanged by all. Don’t forget to make your plans
for the next day during the evening as well.
LaundryLaundry can be done at each night’s lodging. There are some inns that will ask you when you
arrive if you have laundry to do and do it for you as osettai, even though the machines arecoin operated. Usually, just by hanging your laundry in your room it will dry by the time you
are ready to depart the next morning, but on very humid nights, for example, they may not.
In this case you can use one of the clothes dryers, but it could cost 100 yen or 200 yen to getthem dry. Some people find it convenient to carry a portable dryer to dry their shoes andother belongings that get wet while walking.

23

Backpackers will have to use coin laundries. It is undesirable to dress in clothes that makethe people you meet uncomfortable. Instructions for using coin laundries will be in Japanese,but there are many with machines big enough to wash large items like blankets. The cost isusually about ¥400—¥1,000 (30—60 minutes).
Another effective strategy is to keep air fresheners with your clothes and equipment.
Asking for help
It is possible to supplement your knowledge and experience by asking people for help as you
walk. This may also affect your own personal value judgements. That is, this asking for help
can be a kind of spiritual training. Interacting with other people is said to be a distinctive
part of the pilgrim’s journey.
Blisters
There are differences between people, but because of friction between feet and shoes,
blisters are a big problem for pilgrims. I have heard of pilgrims who have had to abandon
their walk because of the pain and injury caused by blisters. There are no definitive
measures that can prevent them, but as some basic countermeasures:• Carefully choose shoes that fit your feet and break them in sufficiently before
beginning the walk.
• Because your feet easily tire when walking on asphalt with shoes that have stiff soles,
put soft insoles inside the shoes. In this case, though, be sure to choose shoes thatare about 0.5 cm larger than usual.
• As another countermeasure against friction, carry adhesive tape, bandages, blister
prevention cream, or other products that you have found effective for you.
• Because calluses can cause blisters use something like a pumice stone to repair yourfeet and preserve soft skin.
• Five-toe socks are available but it is important that your shoes still fit your feet if you
wear them.
• One possibility is to wear thick socks in the mornings and change to thinner socks inthe afternoons.
• If you start to feel discomfort in your feet, don’t take any chances—immediately dry
your feet and apply tape to affected areas.
• I personally put Sorbo insoles in my low-cut Gore-Tex trail running shoes (insole +shoe = 400g). I also put bandages on my big and little toes as well as the ball of myfeet. In order to retain the arches of my feet, I wrap them with non-stretchable tapeto raise the soles of my feet while walking.

24

Self-Care
Try to recover from the day’s fatigue each night in your lodging. After taking a bath, it iseffective to do some stretching if you have any particular weak points. Stretch the muscles
at each part of the body slowly, for at least 30 seconds, without pain, and only to the point
where no recoil is felt. When going to bed, heat any parts of the body that bother you inorder to promote blood circulation in that area. This also reduces your fatigue. Because
amateurs sometimes injure their muscles when they give themselves massages, please use
gentle pressure when you do this.
If you already have muscle pain, ice the affected area, but not to the point of causing
frostbite. After doing this, apply an anti-inflammatory analgesic agent to the area. You may
be able to borrow a cold pack from the owners of the inn. If any pain persists, it may benecessary to consider taking a rest day and not walking.
Shikoku No Michi
The “Shikoku No Michi” is the name given to two
additional walking routes that go around Shikoku. The
first is a Ministry of the Environment route thatemphasizes nature. The second is a Ministry of Land,
Infrastructure, Transport, and Tourism route thatemphasizes history and culture.
Path Marker

Neither of these routes is the pilgrimage route, but both
overlap large portions of it. Because they connect to beautiful scenic areas, in addition topilgrims you will see general hikers as well.
However, prefectural Departments of Forestry which manage and maintain the Ministry of
the Environment route are only doing so in a fragmented manner and there are sections of
the route that have been damaged in past natural disasters and have not been restored. The
Ministry of Land, Infrastructure, Transport, and Tourism route has not been maintained at
all for the past 15 years. For both of these routes, trail markers and guideposts are decaying
badly and the routes can be very hard to follow at times.
Michi No Eki
Michi No Eki, or Road Stations, are government-designated rest areas
along roads in Japan. Toilets and rest areas can be used 24 hours a day.
Many display and sell regional products allowing pilgrims to learn
about the local area. For the most part, Michi no Eki are open between
9:00am—5:00pm and have a staffed information desk that can answer Michi No Eki Sign25

questions. Managers of Michi no Eki forbid camping out on the property but realistically,
they usually allow pilgrims to spend the night in their cars and tents on the property.
Wild Animals and Electric Fences
Some of the wild animals that you might encounter whileon the pilgrimage include: wild boar, deer, monkeys, snakes,
hornets and pheasants. If encountered, it will usually be ona mountain path or in a low uplands area, between theplains and mountainous areas. If you encounter a wild boar,
remain calm, maintain as much distance between you andit as you can, and continue on, acting as if you don’t notice Fence along the Road
it. Unfortunately there are one or two cases each year of pilgrims who are bitten on thehand or leg and need emergency medical care.
It is common knowledge that you should not give any food to wild animals and that if you do
happen to encounter one it will usually run away. In any case, because wild animals are also
living things, living in the same natural world as we humans, if you encounter one it is goodto have the composure of mind to greet it with a simple “Hello.”
Some of the fields along the pilgrimage route will have fences and netting installed to keep
wild animals out. On some of the smaller roads off the main pilgrimage route there may begates blocking the road. In these cases you can pass through freely, but be sure to close thegate once you pass through.
Some fields in low upland areas could have electric fences installed to block access to wild
animals. The electric current in these fences is low enough that there won’t be an effectwhen touched by a human, but it is best not to touch them if possible.
There is a poisonous snake on Shikoku called the “mamushi.” When compared to othersnakes, they have fat, short, triangular shaped heads. Do not run away if you encounter one.
If it doesn’t feel threatened it will not attack, but it might bite if you happen to stick yourhand in bushes or thickets where they happen to be hiding. I usually encounter a mamushi
once or twice each year and as preventative measures between April and October I wear
spats that cover my legs from the knees down.
If you are bitten by a mamushi, you have less than a 1% chance of dying, but you must stay
calm and call an ambulance immediately. Ideally, if you call loudly, someone in the area will
come and help.
The most active season for hornets (suzume-bachi, in Japanese) is from September toNovember and there are rare cases where stings have been fatal. In order to minimize yourchances of being stung, avoid wearing dark clothes and hide your hair under a hat. If you do

26encounter hornets, you must not try to brush them off with your hand as they could
interpret this as being attacked and attack you.

Mountain Trails and Wet Downhill Slopes
On sections of the route with steep slopes or along theridge of a cliff your walking speed will decrease toabout 1 km/hour. It is easy to fall and injure yourself,
especially on wet downhill slopes and steep sections
where the trail is covered in concrete or asphalt. Put
anti-skid devices on the soles of your shoes, or, as thesimplest measure, wrapping rope around your boots isvery effective. Because it can be total darkness in frontof you if you walk on mountain trails before dawn or after twilight, wear a headlamp andwalk very, very carefully.
Getting Lost
If you become lost, without hesitation return to where you started. Continuing when you
are lost could end in an accident. If you stay on the standard route, as indicated on the
Elevation and Distance Map, there are enough sign posts and trail markers that you don’t
have to worry about getting lost. However, once off this standard route, there are sections
with absolutely no markings, but I have never been unable to cover these sections when I
have a compass and GPS receiver.
Round Trip Sections of The Route
There are a few sections of the route that will be walked round trip. These are: Bekkaku
Temple1, Temple 10, Bekkaku Temple 3, Temples 27, 35, 36, and 38, Bekkaku Temple 7,
Temples 44, 45, and 60, and Bekkaku Temple 20. In these cases, if you ask at a shop or inn at
the foot of the mountain, you may be able to leave your bags, allowing you to walk to andfrom the temple with only the necessities. It would be ideal if you offered the person who
watched you bags something small as a token of your appreciation.
Using Courier Services
Some people arrive in Japan with much more luggage than they need to walk the pilgrimage
and it is neither practical nor realistic to carry all of it with you. Some options to avoid thisare: 1) Ask the inn where you stay on the first night of your pilgrimage to keep it for you,then spend your last night at the same inn and reclaim it; 2) Use a courier service or homedelivery service to send your larger bags to an inn you plan to stay at in about 4 days, thenrepeating as needed until you complete the pilgrimage.

27

Courier services pick up their parcels in the evenings and will deliver them to theirdestination the next morning, as long as the delivery is on Shikoku. Regarding the invoice forpaying the courier, ask the people who manage the inn where you are staying. (One suitcase
will cost about ¥1,000)

28

9. Lodging
Overview
Other than at minshuku, ryokan, and temple
lodging there are many places that accept credit
cards. If you need to stay at a minshuku or ryokanthat is off the main pilgrimage route, be sure to calland ask, some owners will come pick you up in
their car.
In lodging with shared baths, please be considerateof other guests and be sure to wash clean outsideof the bath tub before getting in to soak. It isconsidered good manners to not take your towel inthe bath tub with you when you soak. Breakfast at
minshuku and ryokan is usually served at 6:00am
during the summer and 7:00am in the winter.
Dinner is almost always served at 6:30pm.

Minshuku

Breakfasts and dinners at minshuku and ryokan are
Typical Minshuku Dinner
Japanese meals and consist of rice and fish as themain ingredients, along with tsukemono (pickled vegetables) and miso soup. For vegetarians,
those that want bread, or those who don’t particularly like fish, be sure to mention thiswhen you make your reservations and in many cases the owners will try to accommodate
you. It is a Japanese custom at breakfast to add a raw egg and soy sauce to your bowl of riceand eat the mixture, but if you ask, the owner will boil your egg for you instead. Raw eggs
can be eaten in Japan because they are sterilized when fresh. In a similar manner, theJapanese dish sukiyaki is eaten after soaking in beaten raw eggs.
Notes: The Japanese believe that the origin of their culture comes from the ocean, and thepilgrimage is, for the most part, a loop following the coastline around the island. Given thisconnection with the ocean, the center dish of all meals in minshuku and ryokan will be fish
and other local marine products.
Dinner is usually served at 6:30pm in temple lodging and small-scale family run inns (likeminshuku and ryokan), so you should arrive and check in by 5:00.
Keep in mind that the owners of small-scale family run inns (like minshuku and ryokan) haveregular day jobs in addition to providing lodging to pilgrims and that temples have temple
affairs to manage. Therefore, please be considerate in your demands.

29

For the most part only Japanese is spoken in minshuku and foreign languages are notunderstood. But, because of the increasing numbers of foreign pilgrims, people are learning
to communicate on the basic topics, like baths, toilets, laundry, and meals.
Making Reservations
Signs at temples posting information (in Japanese) about minshuku and business hotels in
the area are common, but because lodging staff can be busy with preparations for meals
please make room reservations at inns listed in the guidebook by shortly after noon. In
particular, at privately run minshuku and ryokan, at times other than early morning, noon,and evening, family members can be out running errands or shopping and will not be
available to answer the telephone.
When the season and weather are suitable for walking the pilgrimage, the number ofpilgrims can increase suddenly, especially on Saturdays, Sundays and the day before
national holidays. What’s more, when local festivals, school sporting tournaments, and local
events are held, all local lodging can be fully booked and rooms may not be available. In
these cases, try one of the following methods to find a room:
1. Ask if it would be possible to share a room,
2. Make reservations 2-3 days in advance,
3. Use a train or bus to travel round trip to an area where there is room available.
Advice for making reservations:
1. Since English will not be spoken at minshuku and small ryokans, please refer to thecollection of useful Japanese/English phrases found at the back of this book.
2. Ask the manager of the lodging you are staying at to call the inn where you hope tostay the next night and make a reservation on your behalf.
3. If you are a foreigner carrying a personal mobile phone that does not have thecapability of making calls inside Japan, it may be possible to ask Japanese pilgrimsthat you meet along the route to call and make reservations on your behalf with
their phones.
Once you make a reservation the inn will be busy in the afternoon preparing food and thebath for that night’s guests. If you find that you unexpectedly need to cancel yourreservation be sure to call the inn immediately and let them know.
Depending on who you talk to, foreigners cancelling reservations at the last minute is
becoming a problem on Shikoku as the number of foreign pilgrims increases. There aresome lodging owners who no longer accept reservations from foreigners because they havebeen left with last minute cancelled reservations and no payment.

30

As mentioned above, most lodging on the pilgrimage are small operations, never having
more than 8-10 guests each night. The owner buys and prepares food for each night’s
guests on the afternoon that they arrive. If you cancel your reservation at the last minute it
is a huge inconvenience and morally you are obligated to pay a cancellation fee; they now
have an empty room that they most likely cannot fill and food already being prepared thatthey will not be compensated for. If you find that you have to cancel your reservation,please, to the best of your ability, do so early in the afternoon instead of waiting “just to be
sure.” Remember, the treatment future pilgrims receive will always be based on thetreatment you offer to the Japanese while you are on Shikoku.
Also, again because of the food, please understand the nuisance you are causing if you show
up at an inn with no reservation and ask for a room. Avoid doing this unless absolutely
necessary.
Refusing reservation requests from foreigners
It's a great disappointment, but there are some small ryokan and minshuku that will
unconditionally refuse a request for a reservation when someone calls them on thetelephone and they know that the caller is a foreigner. It is difficult to explain why they thinkwelcoming a guest would be a 'bother,' but the reason is they don't know what they canoffer them for meals. Given the "spirit of hospitality" that is representative of settai, andwhich permeates Shikoku more so than other areas of Japan, for people, myself included,
who welcome guests, this can be an embarrassing, slightly uncomfortable situation. Please
understand that there are many ways people think about this.
Types of Inns
Lodging is generally classified into five groups: 1)
minshuku, 2) ryokan, 3) business hotel, 4) hotel,
and 5) temple lodging. However, the differences
are not very clear between minshuku & ryokan
and between business hotels & hotels.
In most instances, minshuku provide guests with abath towel, hair dryer, yukata (to use while at the Temple Lodging at T6 Anrakuji
lodging), disposable toothbrush, disposable razor, and green tea.

HotelsBusiness
HotelsTypical western style hotels do not provide meals and guests should expect
nothing but a bed and in-room bath.
Business hotels are, overall, smaller than hotels, with smaller rooms andlobbies, but they will also be less expensive. Like hotels no meals are provided
and guests should expect nothing but a bed and in-room bath.

31

RyokanMinshuku

TempleLodging

Ryokan are traditional Japanese style lodging that generally offer more
services and facilities than minshuku. Their main target is pilgrims and general
tourists and the price range between establishments can vary by a factor of
two. The service and price range of small scale ryokan, which cater to walking
pilgrims, will be the same as found at minshuku. Dinner and breakfast areincluded in the price of a room. Guests sleep in futon on the floor and thebath facilities are shared.
Minshuku are, for the most part, small family run inns providing traditional
Japanese style rooms, and are numerous in the vicinity of pilgrimage temples.
Because these are family run operations, they can close on an irregular basis
for such things as important family occasions and annual events. Dinner andbreakfast are included in the price of a room. Guests sleep in futon on thefloor and the bath facilities are shared.
For the most part, temple-run lodging caters to pilgrims in group bus tours,
but if they have a free room they will accept individuals. Guests canparticipate in sutra chanting services (called “otsutome” after dinner or in theearly morning before breakfast. During these services the temple priest willoffer a short Buddhist talk. Attendance at all services is completely optional.
In addition, guests have the chance to
get near and appreciate the temple’s
Buddhist statues and ornaments.
Dinner and breakfast are included in
the price of a room. Guests sleep infuton on the floor and the bathfacilities are shared. Temple lodging isclosed during Japan’s nationwide New
Otsutome at T75, ZentsūjiYear’s celebrations.

Other Types of Lodging
TsuyadōSome temples offer free lodging space, called “tsuyadō.” Keepin mind that nothing will be provided except a place to sleep;
neither a futon nor anything else is provided.
Advice that I might respectfully offer walking pilgrims is, when
you hear about the existence of a tsuyado from another pilgrim
you happen to meet, please inquire directly to the temple staff
in the evening hours about the possibility of sleeping there. It isbest to wait until around 4:00pm to ask at the stamp office,because if you ask earlier they are more likely to say no and tell

32

Tsuyadōyou to keep walking. Because tsuyado only provide space for sleeping, all fires, of any kind,are completely forbidden so be sure to purchase food somewhere else prior to arriving.
Zenkonyado
Out of the kindness of their hearts, some local people offer free or very inexpensive spaces
to sleep and these are called “zenkonyado.” As with local temples and tsuyadō, ask otherhenro you meet about the location of these. The majority of zenkonyado will not accept
reservations, but those that require one are listed in Shikoku Japan 88 Route Guide. Of
course, be sure to keep the space clean.
A word from the author about tsuyadō and zenkonyado
I have verified about 20 temples that have tsuyadō but
am hesitant to publish the temple names because thetemples themselves are not very welcoming to peopleusing the tsuyado. The reason for this is because thespace is not a legal lodging facility and they are facedwith the problems of crime prevention and the possible
danger of fire. In truth, an official tsuyado is a small hall
set up in the temple complex for the purposes of
Zenkonyado
Buddhist memorial services. The services that are held
throughout the night during, for example, a deceased person’s wake, are called “tsuya.”
Hence, “tsuya” + “dō;” the hall for services. By chance, on Shikoku these lodgings have only
been offered to pilgrims that suffer from a lack of finances.
Nowadays, information is spread widely due to it being posted on the internet. “It’s aconvenience place to sleep for free” is a self-centered mistaken reason for posting theinformation, but one that I hear frequently.
Zenkonyado are faced with the same operational circumstances as tsuyadō.
Owners really are good and kind hearted people, and out of nothing but pure benevolence,
they want to provide hospitality to pilgrims so they invest their own personal finances in
opening facilities. But, because different strangers are coming and going every day, others in
the neighborhood may not be particularly happy with this. In spite of this, unfortunately
there are some pilgrims insensitive enough to complain, saying things like “They didn’t evenhave electricity or water, and the futon wasn’t clean.”
Do you observe good manners? Do you show your gratitude to the people who manage
these lodging facilities? Pilgrims who have benefitted from the use of a zenkonyado, should,
I think, with the spirit of a mendicant monk, pray for the happiness of the people andfamilies who manage the space.

33

Because of the above, it is possible that zenkonyado and tsuyadō could close down
tomorrow. This has become a delicate topic and situation. Because I care for other people tothe point of shedding tears, and want this magnificent aspect of pilgrimage culture tocontinue long into the future, I am hesitant to publicly list the free lodging so that they
aren’t swarmed with pilgrims.
Bed Bugs
Japanese inns are very clean and I have never heard of a case where there have been bed
bugs in the bedding at one of the paid lodges. However, because it isn’t impossible that they
could be found in bedding at a zenkonyado, for those who worry about this, carry bed bug
spray or anti-bed bug sheets. In the case that you are bitten, use either a medical cream ororal medicine as appropriate.
Camping Out
By law, camping anywhere except in official campgrounds is illegal. However, the reality ofthe situation is that not a small number of pilgrims camp out wherever it is suitable to do so.
Good locations include (in order of the ease of camping): camp grounds, pilgrim rest huts,
Michi no Eki (road stations), beaches, river banks, public parks, temple and shrine parking
lots, and bus stops with roofed enclosures. (Because Michi no Eki are located right on theside of main roads, even as late as midnight they will be noisy.) If you meet someone whotakes care of or manages a place you are considering camping, or just someone from thearea, it is best to ask permission. If that person gives you a face that obviously indicates thatthey don’t want you to stay there, please simply give up and find another location. This is aneveryday occurrence for the people that live in the area, so for the sake of future pilgrimsthat will follow in your shoes, and yourself as well, don’t cause trouble to the neighbors byleaving garbage, damaging the facilities, or making a lot of noise. As seen in this picture,signs have unfortunately begun to appear at pilgrim rest areas that say “Camping isforbidden” because previous pilgrims did cause trouble for the people in the neighborhood.
If you want to camp out, one possibility is to wait until after 8:00pm to set up your tent
because after this time most people won’t be outdoors. Then, if you take down your tent
and depart by 6:00am you will leave before anyone sees you.
Even among those that camp out, there are some who occasionally stay in paid lodging inorder to do laundry, get a full night's sleep, and to make repairs to their equipment. There issome merit to this thinking of taking time occasionally to refresh yourself.
If you camp out I think you will probably want to have a tent. You will see pilgrims who don't
have tents and are only carrying a sleeping bag, spending the night in rest huts and underthe eaves of super markets, for example, to avoid the morning dew. In most places other34

than rest huts, you will have to rely on other people’s permission to spend the night. If you
don’t ask, you are just assuming that Ossetai is your right. By not bringing a tent you areassuming, even before leaving home, that you will receive Osettai wherever you want it.
This will not always be true, however. Given our human nature of being independent, selfreliant beings, I think the policy for the pilgrimage should be, in order to help others you
must begin by improving yourself, which means learning to be independent. Carrying a tent
allows this independence.
When camping out, it is necessary to ensure that you don't let your body get cold during thenight. If you catch a cold, this can have a great effect on all of your future plans. Also, if yourknee, or other, joints get cold overnight this can lead to joint pain during the day.
Modern tents, sleeping bags, and sleeping mats are not inexpensive, but there are lightweight, compact, and high performance models that you can use many times and they last along time, so over the long run they are not that expensive.

35

10. General Information
International Telephone Calls
For travelers who are staying in Japan for only about one month, the International Calling
Card is an inexpensive and easy service that allows you to make international telephone
calls. You purchase a prepaid telephone card that works with land lines, mobile phones, andpublic telephones when used according to the provided instructions. Several companies sell
prepaid cards that offer various different calling rate plans. You can also buy the cards at
airports inside Japan and from specific vending machines at convenience stores along thepilgrimage route.
Telephone Calls Within Japan
Pilgrims need to make numerous domestic phone calls during their walk in order to, forexample, make lodging reservations or to call an inn where you already have a reservation
to advise them of a change in your time of arrival. Unfortunately, as the use of mobile
phones increases and spreads through society, the need for public telephones is decreasing
and it is getting more and more difficult to find them. Of course, public telephones can still
be found in locations like municipal offices, town halls, train stations, and Michi no Eki (Road
Stations). For the location of existing public telephones, please visit: http://www.nttwest.co.jp/ptd/map/ (In Japanese).
Public telephones accept ¥10 and ¥100 coins as well as prepaid telephone cards, but I
recommend using ¥10 yen coins. With some exceptions, telephone cards are available atconvenience stores. While it is possible to make emergence calls to the police (110), fire
department (119), and emergency medical services (119) from public telephones for free,
the operator is Japanese, so, if possible, it is recommended that you ask a Japanese person
to make the phone call for you.
For making lodging reservations, if you ask the manager at a minshuku you are staying at,they will probably let you use the inn’s land line.
Free Public Wifi
Free public wifi is spreading rapidly on Shikoku. While still not available at minshuku andtemple lodging, free wifi can be found at many facilities, such as: hotels, business hotels,
cafes, convenience stores, and public facilities.
Typical free services:• Free Spot: http://www.freespot.com/users/map_e.html• 7-Eleven: http://7spot-info.jp/guidebook/helpful/index.php?lang=en• Family Mart: http://www.family.co.jp/services/famimawi-fi/index.html

36• LAWSON: http://www.lawson.co.jp/service/others/wifi/lang/en.html
Others (Still free, but log-in is required)• Tokushima-wifi: http://tokushima-wifi.jp/• Ehime Free wifi: http://www.ehime-wifi.jp/• Kagawa wifi: http://www.my-kagawa.jp/wifi
Locations where connectivity is available can be found on the above web sites.
In some lodging, shared PCs are available in the lobby and available for free use. Most hotels
and business hotels either have LAN cables in each guest room or they are available at thefront desk.
Prepaid or Rental SIM Cards
Prepaid or rental SIM cards can be purchased at the Narita, Haneda, Chubu, and Kansai
airports, as well as in select vending machines. It is a good idea to ask for detailed
information about them at information desks in the airport. They are also available in large
consumer electronic stores in Tōkyō, Ōsaka, and other large cities.
Rental Wifi Routers
Portable wifi hotspots are available, and there are two ways to find them:
1. Reserve a Japanese domestic router/hotspot before entering Japan and pick it up
upon arrival at the airport. Several online companies offer this option, one of which
is Rentafone Japan. (http://www.rentafonejapan.com/Mobile-Internet.html)
2. There are stores at the Narita, Haneda, Chūbu, Kansai, and Takamatsu airports that
rent them out, but note that these will be relatively more expensive than thoseobtained in 1) above.
Trail Guideposts
English signposts indicating that you are on the pilgrimage route are posted along the entire
walk (but not on mountain trails). In addition, there are a great many Japanese guideposts
maintained by volunteer groups, but because they include an arrow or a finger pointing in
the direction of the route, even these will prove useful.

Various Guideposts37

Safety and Lost Equipment
It is relatively safe to take walking trips in Japan. In fact, young women will be seen fromtime to time walking the pilgrimage alone.
Compared to regular walking tours, there are a great many opportunities to lose equipment
and personal items while on the pilgrimage route. Be sure to take extra precautions to avoid
this. It is good practice to check and recheck your bags and belongings two or three times
after you have opened them for any reason, such as before leaving your lodging in themorning, when repacking your backpack after getting your temple stamp at one of thetemples, after eating lunch, or after taking a rest break. Also consider diversifying your risk
by carrying a mixture of cash and credit/cash cards instead of all cash, and consider
separating them by carrying them in different areas of your bags.
People forget items in great numbers at inns and temples. For example, walking sticks,
wallets & purses, mobile phones, and guidebooks & maps. It is not rare for people to takeitems (like purses, wallets, and mobile phones) that they find on the road to the local police
station, so be sure to attach your name and contact information on all your valuables andyour backpack.
Japan is one of the safest societies in the world and the risk of someone stealing yourluggage is very small compared to many other countries. However, there is the possibility ofencountering a natural disaster or being involved in a traffic accident. And while Japan isvery safe, the risk of being involved in a crime is not zero. Plus, there is always the possibilityof getting hurt. In the end, the best policy is to always keep in mind that you are responsible
for your own safety and welfare.
Your Health, Physical Condition, Hospitals and Travel Insurence
Getting sick while traveling overseas can be very discouraging. If the condition is minor, it's
possible to get well simply by taking medicine bought at a drugstore and resting for a periodof time. But there may be times when the sickness, or injury, is severe enough that you arerequired to visit a doctor. If you happen to catch influenza you may have to be isolated for
up to a week. If you tumble on a steep trail you may not know if you have fractured a bone.
While camping out on the pilgrimage trail, I have seen a foreigner who had gotten very cold
during the night, then developed a fever and was walking very unsteadily.
How much will hospital and medical expenses cost? Will you have to change your travelplans? In these cases you can be plagued by various excessive worries. As an example, aforeigner with no medical insurance who catches a common cold and has to visit a doctor
just one time can expect a bill for the visit and any medicine to be at least ¥10,000. The bestpolicy is to buy overseas travel insurance. If you don't have insurance, you could be forced
to pay a large medical bill for even a simple illness. Moreover, depending on the type of38

overseas travel insurance, you may be required to temporarily pay any medical expenses inadvance yourself. Also, if you do consult a doctor, even though the biggest possible hospital
may have experienced an abundant number of cases similar to yours, at large hospitals you
will have to resign yourself to possibly waiting one full day between reaching your turn to
see the doctor and actually receiving treatment. If you decide that you do want to go to a
hospital, though, it is best to consult with any Japanese around you. And if you suddenly findthat you need urgent care, you should call for an ambulance.
Efforts by the Japan National Tourism Organization related to medical treatment:• Medical treatment users guide• List of medical institutions where travelers from abroad can receive medical treatment
http://www.jnto.go.jp/eng/arrange/essential/emergency/mi_guide.html• Guidebook for using medical institutions and basic conversation/vocabulary sheet (pdf):
http://www.jnto.go.jp/eng/arrange/essential/emergency/pdf/guide_eng.pdf

This basic conversation/vocabulary sheet is helpful not only when consulting a doctor,
but also when buying medicine.
Overseas Travelers Insurance available for purchase by non-Japanese:
1) Sompo Japan Nipponkoa
https://travelins.sjnk.jp/?code=15131 (English, Chinese, Korean)Principle contract terms:• Maximum of 30 days between the date of arrival in Japan and date of departure.
• The traveler must personally apply after entering Japan.
• Payment must be made by credit card.
Principle contract provisions:• Company will find and make arrangements at medical institutions.
• Company will provide translation services for medical treatment.
• Cashless treatment service.
2) VIVA VIDA
http://www.vivavida.net/ (multiple languages)

Principle characteristics:• Plans of 16 days and less available for people
between the ages of 1 and 65.
• Plans of 17 days and more available for people between the ages of 15 and 55.
• Medical expenses paid after patient makes payment in advance.
• Contract must be signed before traveler enters Japan.
Other
At inns, restaurants, and other places, tipping is unnecessary—any service fees are includedin the price of the service.

39

11. Clothing and Equipment
The pilgrimage does not have strict rules
regarding what pilgrims must wear and carry withthem. If the traditional style as described below
does not suit you it is perfectly acceptable tofollow a style that you prefer. However, if you
wear the typical pilgrim outfit, people along theroute will recognize and welcome you as a pilgrim,
will go out of their way to make sure you stay on
the correct roads, and will warmly exchange
greetings with you. Furthermore, wearing thewhite hakui (over-jacket) will enhance yourexperience of the solemnity of what you aredoing.
All of the pilgrim clothing and equipment can bepurchased at Temple 1, Ryōzenji. They are also sold at many of the other temples and at
many shops selling Buddhist goods in the vicinity of the temples, so it is possible to buy
suitable items as necessary along the walk.
I particularly recommend the pilgrimage supply store called Sumotoriya (Asano), located justbelow Temple 10, Kirihataji. Their prices are lower than most other supply shops and theowners are bilingual in English, which is always a pleasure for non-Japanese. Their location
can be found on map #22 of the current edition of the guidebook Shikoku Japan 88 Route
Guide. (http://www.sumotoriya.com/)
At a minimum, you should purchase a temple stamp book, a pilgrim’s walking stick, and thewhite over-jacket (hakui).
The pilgrim’s walking stick (kongōzue), sedge hat (sugegasa), and white cotton over-jacket(hakui) are symbols of this reformative trip. At the same time, though, they are tradtionallyconsidered symbols of burial clothes. Among the Japanese, not a small number of people
put a completed stamp book, a hakui, and a pilgrim’s waking stick in their coffin, or thecoffin of a blood relative, saying that these are the “clothing for the trip to Amida’s Pure
Land.”
It is recommended that you write your name and contact information
on your pilgrimage gear.
Pilgrim’s Walking stick (Kongōzue)Prices range from ¥800 and up.
This is a pilgrim’s most sacred item as it represents Kōbō Daishi,
guiding your around the pilgrimage. The walking stick is usually madeof cedar, but other materials used include cypress and oak. The top
portion represents the form of the Shingon Gorintō, a Buddhist40

pagoda that expresses the Buddhist view of the world, and frequently has five Sanskrit
characters written on it for (from the bottom) earth, water, fire, wind, and space.
The gorintō, as a whole, represents Dainichi Nyorai, the highest Buddha in Japanese esoteric
Buddhism, thus connecting you with Kōbō Daishi. The gorintō also shares the same meaning
as the pagoda used in Buddhist memorial services.
Below this section, the treasured phrase “Namu Daishi Henjō Kongō” and the words “Dōgyō
Ninin” are usually written. Lastly, the four sides of the walking stick itself represent the four
spiritual dōjōs (training places) the pilgrimage passes through: Hosshin, Shugyō, Bodai, andNehan (see section 1 for information on these).
In this way, the top portion of the walking stick is the most sacred so it is usually covered ina brocade cover while walking the pilgrimage.
Naturally, the walking stick is used for the practical purposes of supporting yourself as you
walk and protecting yourself from snakes and other wild animals, but keep in mind thatsince it represents Kōbō Daishi himself, the walking stick should never be treated poorly.
Traditionally, the standard way to use your walking stick is to put your hands together inprayer (gasshō) and greet your walking stick as you set out from your lodging each morning.
Then, in the evening, as you check into your lodging for the night, the first thing to do upon
arrival is to wash the tip of the walking stick and gasshō in thanks as another day of walking
finishes.
According to pilgrimage lore, Kōbō Daishi could be sleeping beneath any of the bridges you
cross during your walk (refer to the legend of bekkaku Temple 8 near the end of this book).
In order to prevent disturbing him, in case he is sleeping, it is tradition not to let yourwalking stick touch the ground while crossing any bridges.
After walking long distances, the tip of your walking stick will certainly begin to wear down.
It is tradition to not use any tools to try and repair the tip, but letting the constant contact
and friction with the road do what it will.
These are the traditional rules associated with the pilgrim’s walking stick.
The walking stick personifies Kōbō Daishi but many pilgrims forget them at the temples aftergetting their temple stamps. Most pilgrims leave their walking sticks as an offering at
Temple 88, Ookuboji, when they have finished their pilgrimage, but because it has become aconstant companion during the walk it is also an important commemoration of the trip andsome recommend that you take it home with you.
The walking stick is both a walking tool and a spiritual support during the long walk.
Realistically speaking, though, every pilgrim is different and they will treat their walking
sticks differently. Some pilgrims choose not to even use one but carry high-tech trekking
poles instead.
Professional tour leaders (sendatsu) carry a round vermillion colored walking stick (torepresent the form of Kōbō Daishi) called a shakujyō. On the top of the stick are metal rings
that make noise each time the stick hits the ground, which helps remove bonnō (the worldly

41

desires that block our path along the spiritual journey) and is effective in bringing the user
to enlightenment.
Sedge Hat (Sugegasa)
Prices range from ¥1,500 and up.
The sedge hat is ideal for use as both a sun shade and as rain
hat given its wide brim and a vinyl cover that can be
stretched over the top. It is not necessary to remove your
hat when worshipping at a temple, when you are inside oneof the temple halls, or when talking with one of the temple
priests (as described in several 17th century books about thepilgrimage). Historically, if a pilgrim dies while walking thepilgrimage, the hat is placed over the corpse and serves the
purpose of replacing a coffin.
Six words and phrases are written on the top of the hat:
The first four are called the “shiku no satori,” the four phrases of enlightenment.
• Mayou ga yueni sangai wa shiro nari
Lost and confused the three worlds become a prison.
• Satoru ga yueni jippō wa kū nari
In enlightenment everything is empty.
• Honrai mu tōzai
In essence there is no east and west.
• Doko aru nanboku
Where, then, is there a north and south?
In adition, there are :• Dōgyō Ninin
We two, travelling together. Or, We two, practicing together.
• The sanskrit character representing Kōbō Daishi.
The four phrases of enlightenment are both an admonition for pilgrims to work towards
overcoming this world of samsara as their devotion and ascetic training accumulate
throughout their walk, and their determination accomplish this, by, for example, unifying
with nature without separating the world into the four directions.
One way of interpreting this poem is to consider it from the point of view of the teachings ofKōbō Daishi’s Shingon Buddhism. In those teachings, and in Shingon’s main Dual Mandalas,
Dharmakaya Mahavairocana is always surrounded by four Buddhas.
• To the east of Mahavairocana is Ashuka, who represents bodaishin, the mind resolved
to awaken.
• To the south of Mahavairocana is Hōshō, who represents practice.
• To the west of Mahavairocana is Amida, who represents enlightenment.
• To the north of Mahavairocana is Fukujoju, who represents nirvana.

42Each of these Buddha’s represents one characteristic of Mahavairocana (Dainichi Nyorai)
himself. In Shingon teachings, there is no difference between the mind resolved to awaken
and enlightenment itself. Because Buddha-nature is inherent in everyone, awakening to thethought of enlightenment is the same as enlightenment itself. Therefore, bodaishin, in theeast, is the same as enlightenment, in the west. And if they are equal, the same in all
regards, then it is not possible to say that they are different; it is not possible to say there iseast and there is west if they are the same thing.
In addition, we practice because we live in samsara, the world of birth & death, good & bad,right & wrong, etc. But according to Shingon, samsara and nirvana are the same, there is nodifference. Samsara is Mahavairocana’s world of nirvana manifesting as the world we live inand experience. So, if samsara is the same as nirvana, then practice, what we do in samsara
to cultivate our awakened mind, must be the same as nirvana. So, as above, it is not possible
to say there is a south (practice) and a north (nirvana) if they are not different but
fundamentally the same thing.
Given this, the poem on the sedge hat is a constant reminder to all pilgrims, always as close
as the top of your head, that:
Lost and confused the three worlds become a prison
In enlightenment everything is empty
In essence, in truth, there is no awakening mind (east) or enlightenment (west)
Where, then, can there be practice (south) and nirvana (north)
And once you understand that, when you realize that this is true, that awakening mind
equals enlightenment and that practice equals nirvana, then you can become a Buddha inthis very body, the body you are living in right now. This is what Kōbō Daishi refers to as
Sokushin Jōbutsu.
When you wear a sedge hat, be sure that the large Sanskrit character is facing the front. The
other characters will then be arranged based on the directions of the compass, but
historically there has been a change in their arrangement. However, on Shikoku themeaning of the Sanskrit character representing Kōbō Daishi is “East,” where Tokushima islocated and where pilgrims traditionally begin their walk.
The chin strap that comes with a sedge hat when you buy it will be weak in the wind so you
should consider reinforcing it to your liking. For people who are carrying large (tall)backpacks, be sure to test your hat with your backpack on your back at the time of purchaseto ensure they don’t interfere with each other. Some pilgrims who have walked thepilgrimage many times wear a conical woven wicker hat, the same style that Kōbō Daishi
was supposed to have worn.
Cotton Over-Jackets(Hakui and Oizuru)
Prices for hakui range
from ¥2,100 and up;
for oizuru prices range
from ¥1,700 and up

43

The hakui and oizuru show the purity of a pilgrim to those that see them. Formerly, their
meaning was to show a pilgrim’s readiness to die while walking the trail and to never returnhome. If this were to happen, it would then serve as the pilgrim’s burial clothes. Officially,
the style is to ware an oizuru over a hakui. In addition to wearing them, some people gettheir temple stamps on a hakui and, therefore, carry a second, extra one for that purpose.
Because they cannot be washed once you get them stamped with the temple stamps, takecare to not get them dirty. Hakui that have gotten stamped with all 88 temple stamps are
considered family heirlooms and people who own them will wear them when they die,considering them their “Sunday best clothes” as they die and are then cremated.
It is only at Temple 16, but at this one temple you can get the Komyō Mantra stenciled on
the collar of your hakui. (¥1,500)
Mala (Juzu, or Nenju)
Prices range from ¥2,000 and up.
For Japanese this is the most familiar of all Buddhist ritual
implements. Styles vary depending on the religious sect, but on
the Shikoku pilgrimage people use those of the Shingon sect.
When you hold the mala with your hands together in gasshō (as in
the picture) while facing the Buddha, this is a pious act and helps
eliminate the worldly desires that block the path on your spiritualjourney.
Hold the mala with the tasseled end looped over the middle finger of the right hand and theindex finger of the left hand (the middle finger is also OK). Then, with the main loop of themala held between the palms of your hands, rub your hands together vigorously (while stillin gasshō) so that the beads make a noise as they rub together.
Name Slips and Bag (Osamefuda and Fudabasame)
Usually sold in packets of 200 for ¥200.
Osamefuda are the name slips that pilgrims leave in special
collection bins at both of the halls in each of the temples.
Write your name, address, and a wish on each name slip anddeposit one in the box provided in front of each Main Halland each Daishi Hall. They are also given to people who giveyou gifts (settai) and to fellow pilgrims as a sort of business card. If you choose to make yourown name slips rather than buy them, that is not a problem.
There is a belief among some people that if they collect name slips from pilgrims and display
them in their houses, this will prevent disasters from striking. In former times, offering yourname slips at the temples was the main purpose of the pilgrimage and was considered more
important than collecting the temple stamps in a stamp book.
Name slips come in six different colors. The colors refer to the number of times a pilgrim hascompleted the entire pilgrimage. There have been times in the past when the color scheme
has changed, there was no clear determination, but as of now, the colors have the following
meaning:44

• White: 1-4 times• Green: 5-7 times• Red: 8-24 times• Silver: 25-49 times• Gold: 50-99 times• Brocade: 100 times or more
There are pilgrims who value their original intention,
however, and who continue to use white name slips nomatter how many times they complete the pilgrimage.

Stamp book

There is a unique style of bag, called the fudabasami, specificallymade for name slips. This can also easily be used to carry yourpilgrim incense and candles. If all you need is something to carry
your name slips in, though, a pen case will serve the purpose just as
well.
Stamp books, Stamp Scrolls, and Hani
Stamp books (Nōkyōchō): ¥2,000 and up.
Stamp Scrolls (Kakejiku): ¥12,000 and up (Mounting is an extra¥30,000 and up)
As proof of having worshipped at a pilgrimage temple, you can get
a temple stamp either in your stamp book, on a hanging scroll, oron the back of a hani (similar to a hakui). The stamps consist ofcalligraphy in black India ink and several vermillion colored stamps. Stamp Scroll
The stamps that are put on a hanging scroll are the same as those
put in the stamp book.
Once the scrolls are completely covered with stamps from all 88 temples and then mounted,
they become family heirlooms.
A very special note here: Completed hanging scrolls are very highly valued and the risk of
having yours stolen increases dramatically the closer you get to acquiring all
88 stamps. Please take very special care, and extra precautions as you near
the end of your pilgrimage to ensure your scroll is not stolen.
If you choose to get the stamps put on the back of a hani, all that is affixed
are the vermillion color stamps; the calligraphy is not added.
Stamp books and name slips from past pilgrimages have become important
keys for researchers studying the history of the pilgrimage.
Monk’s Stole (Wagesa)
Prices range from ¥1,200 and up.
The wagesa is a simplified version of a kesa, a monk’s full robes. Its meaning
is to show devotion to Buddhism and is worn when worshipping at the45

Wagesapilgrimage temples. It is necessary to remove the wagesa when eating or using the toilet.
The origin of the monk’s kesa is its having served as the type of clothes that Shakyamuni
wore while performing ascetic practices and its image is one of a worn out strip of cloth thathas repeatedly been sewn up.
Originally, the wagesa was loop-shaped and connected at both ends. What has come to becalled the wagesa on Shikoku, though, is a strip of cotton with the two ends connected
together with a cord and it is formally called a “hankesa,” or half-kesa.

Sutra Book (Kyōhon)Prices range from ¥300 and up.
The sutra book contains the Heart Sutra and all of themantras that are chanted at the 88 temples. Whilechanting, even if you remember the sutra andmantras, having the sutra book to verify the words
allows you to chant slowly and wholeheartedly.
Monk’s Bag (Zudabukuro)
Prices range from ¥1,200 and up.
Used to carry a pilgrim’s sutra book, candles (¥250+), incense(¥300+), stamp book, and other pilgrim necessities. It is also called a“sanyabukuro,” a pilgrim’s carry-all bag. Waterproof versions areavailable.
Bell (Jirei)
Prices range from ¥1,000 and up.
Pilgrims shake the bell in time with their chanting when they formally chant the sutras andmantras. The bell’s sound is considered punctuation marks of the scriptures. The sound issaid to sweep away a pilgrim’s bonnō, the earthly desires that hinder them. The echo is also
thought to purify a pilgrim’s heart.

Practical Equipment
For most non-Japanese pilgrims, this is a walk in an area where they have little backgroundknowledge of the customs or geography, so sufficient preparation is necessary to make yourpilgrimage as pleasant as possible.
Because everybody is different and brings their own hiking experience and preferences tothe pilgrimage, it is not possible to categorically state what equipment should be brought
and what should be limited, but here is some of the most common equipment I recommend.
Clothing
The basics should include: one set of walking clothes, one set of rain gear, and two sets ofunderwear. If you are camping out, then in addition, you need to think about what you will46

sleep in. Outdoor goods stores, such as those specializing in supplies for mountain climbing,offer high-tech goods and high performance clothing that are light weight and easy to carry,
and are also moisture wicking and quick drying. Being light weight is important as thisreduces the weight of your backpack. To respond the most effectively to changes in weather
conditions, it is recommended that you dress in layers of warm clothing. In particular, thinkof having a base layer, a second layer, and a third, outer layer, adding and subtracting layers
as the weather changes in order to maintain your body at a constant temperature. If you are
not careful and catch a cold, this can greatly affect your planned itinerary for the entire trip.
Rain Wear
Depending on the season and your level of experience there
are many varieties of rain wear available. Because there
aren’t many sections of the route that have steep mountain
trails, a simple poncho that can cover your body and yourbackpack is practical. If you combine the poncho with a pairof rain pants this will work perfectly. Because of its
compactness, the poncho proves especially advantageous at
the temples where you are always opening your backpack
and taking things out and replacing them as you get yourstamp book out to get stamped. If you choose to carryseparate high-tech rain wear and backpack cover, these will Simple poncho
be bulkier than a poncho, but because of this they can also
serve more purposes than just protecting against rain; such as serving as warm clothing if
you are camping.
Shoes/Boots
These are, without doubt, the most important item that you have to consider, so take greatcare to choose walking shoes or boots that suit you. Choose footwear that you can
comfortably walk in even in all day rainy weather. Because the route is almost all paved withasphalt and this can cause feet problems, choosing footwear that suits you will have a large
effect on your walk. It is best to ask for advice at a store that specializes in hiking footwear
when making your selection.
Socks
Things to consider when choosing socks are fit, their moisture wicking ability, and whether
or not they are quick drying. Keep in mind that walking in poor fitting socks is one of thecauses of foot blisters.
Backpack
Use a backpack that fits your body type. Backpacks with a volume of about 25L is best,
unless you are camping out, in which case 40L seems to be appropriate. There is a greatamount of difference between backpacks in their comfort while walking, but as you consider
different backpacks, I recommend that you choose one with a waist belt that suits yourbody type. Because my back always itches when I carry a backpack for long periods of time,
my favorite type of backpack has a mesh area between my back and the backpack.

47

Waist Pouch/Belt Bag
A small bag on your belt is very convenient for carrying the many small items pilgrims
always have. However, it can make walking a little less comfortable if this is used at thesame time as carrying a zudabukuro (monk’s bag).
Hat
Wearing any hat suitable for outdoor use is OK, but the pilgrim’s sedge hat (with a vinyl raincover) is very nice in all weather conditions, with the exception of when there are strong
winds. If is effective against strong sunlight because of its wide brim, and this same reason
makes it an umbrella in rainy conditions.
Umbrella
Notwithstanding high-tech rain wear, in all seasons except mid-winter it can be warm andstuffy from time to time. Since putting on and taking off rain wear in these conditions can bebothersome, some pilgrims carry a small collapsible umbrella in a side pocket of their
backpack. An umbrella is especially useful on days when rain drizzles are constantly startingand stopping. Although, I admit that in these conditions I find that the sedge hat with its
vinyl rain cover works so well that I do not carry an umbrella.
Smart Phone
With their many varied functions, smart phones are very practical. They can be used tocheck weather forecasts, translate Japanese into your language, display maps, and show
your location with GPS, besides the obvious use of making telephone calls andsending/receiving email.
Electrical Adapters
If you are bringing electronic items from your home country, it will be necessary to bring
adapters that allow them to work with Japanese power supplies and the electrical outlets
found in lodging. Electricity on Shikoku (like all of Western Japan) is 100v and 60 cycles.
Plugs are type A, dual parallel flat pins, like those used in the US. Before coming to Shikoku
be sure to obtain transformers and adapters that allow your electronic gear to work withthese.
Household Medicine, First Aid Supplies, & Health/Hygiene Supplies
These items are readily available all along the route so it is unnecessary to carry more thanthe minimum required for the types of items that are used on a daily basis. If you learn basic
first aid, then it is possible to treat yourself for many common problems, such as taping
areas that are experiencing arthritis or joint pain.
Insect Repellent
You will encounter mosquitoes between April and November, but in mountainous areas
they will be prevalent along mountain streams in July and August and their bites can beconsiderably painful. Drugstores along the route carry many types of compact high-tech
insect repellents and it is advisable to purchase one that suits your needs.
Dryer
In rainy weather, it is possible to dry your wet equipment, clothes, shoes, and socks at eachnight’s lodging. While some inns have clothes dryers, and in April and May clothes left to48

hang in your room will dry overnight, there may be times when it is convenient to carry acompact portable dryer.
Other Items (As suitable for each different person)
Other items to consider are: alarm clock, camera, compass, flashlight, bed lamp, multipurpose knife, dictionary, electronic dictionary, passport, health insurance card, neck walletor money belt, writing utensils, supporters for wrists, ankles, etc., gloves, cording, batteries,
waterproof bags, and emergency blanket.
AdviceFor walking pilgrims it is absolutely necessary to carry the smallest backpack possible. Since
you will be walking long distances over long periods of time, you must pursue the goal of
traveling as light weight as you can. For men, the optimal weight for your backpack isroughly 4-5 kg; for women it is roughly 3-4 kg. Among those pilgrims who camp out, it is notuncommon to find those who carry backpacks that easily weigh more than 10 kg.
Use and test your outdoor equipment at home and this will help you find any trouble withyour choices before arriving on Shikoku.

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12. Worshipping At The Temples
The order of temple procedures
While it is not necessary to follow all of the steps below, this is the general procedure. Also,
while getting the official calligraphy and stamps in your stamp book at a pilgrimage temple
is purely a Buddhist religious act, believers of other religions will not be turned away at the
temple stamp office. For the staff the desire that people visit the temple is more important
than acknowledging people's devotion to Buddhism.
Upon arrival at a temple, stop in front of the main gate (sanmon), and bow one time in the
direction of the main hall (hondō). The main gate is the place where you move from secular
ground to spiritual ground, so cleanse yourself of any impure thoughts before proceeding
through the gate.
Just inside the main gate you will find the water purification stand (temizuya). Using one of
the ladles provided, wash your hands and rinse out your mouth to purify both the outside
and inside of your body. The order of doing this is to first pour water over your left palm.
Then switch hands and pour water over your right palm. Switch hands once more and pourwater into your left palm, then either sip a little water from your palm and then spit it out orjust bring it up to touch your lips. Finally, tip the ladle so that the handle points towards theground and allow any remaining water in the cup to run down the handle and onto theground. This cleans the ladle for the next person to use it.
It is important that each of these steps be performed so that all waste water falls into thegravel outside the wash basin and not back into it. During the rinsing process the water istaking away your impurities. If you allow it to fall back into the wash basin then that water
becomes impure before the next person uses it. Once these steps are finished, put on yourwagesa and get out your mala.
Stop at the belfry and ring the bell one time to announce your arrival to the deity enshrinedin the main hall (the honzon). Do not ring the bell on your way back out of the temple, after
worshipping. Doing so is called modorikane (returning bell) and is considered a bad omen. It
is said that ringing the bell on the way out of the compound will take away any wisdom you
might have found while worshipping.

left: sanmon / center: temizuya / right: belfry

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From the belfry, proceed to the main hall. In the appropriate containers, light one candle
and then three sticks of incense; one each for the past, the present, and the future. In theglass enclosure where you place your candle, it is considered good etiquette to place yourlighted candle on one of the back rows to make it easier for the next pilgrim to add theircandle without burning their arms.
Hanging at the top of the steps leading to the front of the main hall will be a small circularbell, called the waniguchi bell, the alligator mouth bell, with a long braided rope hanging
down to almost ground level. Ring this one time to announce to the deity inside that you
have arrived. Place one of your name slips in the appropriate container to the right or left of
the temple door. Some pilgrims handwrite a copy of the Heart Sutra and leave a copy ateach of the temples. If you are doing this practice, leave your copy in the appropriate
container, also by the temple door. Put any small change that you are offering in theoffertory box, located across the front of the temple entrance. Finally, place your hands ingasshō (hands together at heart level, palm-to-palm, fingers facing up) and then chant theHeart sutra and the appropriate mantras.
When chanting at the main hall, the Heart Sutra is chanted first, followed by the mantras
specific to that hall’s deity, and then the Gohōgō (Namu Daishi Henjō Kongō). While this is
the common practice, though, it is not required and simply solemnly placing your hands
together is acceptable. For those that choose not to chant at the beginning of theirpilgrimage, it is entirely possible that you will find yourself beginning to do so at some time
during your walk as you get used to hearing and seeing all of the other pilgrims doing so.
Don’t simply throw your offering in the offertory box. The offering is being accepted by themain deity or Kōbō Daishi, so place the coins in the box with a heart of gratitude. Your
chanting is done, when possible, directly in front of the entrance to the temple. After you
have finished, please be observant of other pilgrims trying to do the same thing and moveout of the way as soon as possible.
After worshipping at the main hall, proceed to the Daishi hall and repeat the sameprocedures that you performed at the main hall. The only difference will be in what you
chant, because the main statue enshrined in the Daishi hall is Kōbō Daishi, and not one of
the Buddhist Deities.
After completing your worship at the Daishi hall go to the stamp office (nōkyōsho). Here you
get the temple stamp in your stamp book (nōkyōchō) and a slip of paper (called an osugata)with an image of the deity in the main hall printed on it. This slip of paper is small and easy
to loose so take appropriate care. This is also where you get stamps on a hanging scroll or

left: main hall / center: Daishi hall / right: nōkyōsho

51the back of a hakui, if you are carrying one of those. Some pilgrims who walk the pilgrimage
more than once always get the temple stamps for each walk in the same stamp book, the
new stamps right on top of the old ones, resulting in a stamp book with pages that graduallyturn solid bright orange in color.
The stamp office is open between 7:00am and 5:00pm. However, at Temple 62 only, thehours are 7:00am—12:00pm and 1:00pm—5:00pm. Typically you get the temple stamp
after you worship at the main hall and Daishi hall, but if you arrive at the temple just before
5:00, be sure to get the stamp first.
Finally, after worshipping at the two halls and then getting your temple stamp, exit throughthe main gate. After passing back out of the gate, turn around and bow towards the main
hall once again.
Chanting The Sutras
According to Shingon Buddhism, below is the official order of what is chanted in front of thetemple halls.
A. Gasshō
Join your hands together at heart level, palm-to-palm, fingers pointing up.
Announce your intention to worship and your respect and loyalty to the temple’s
enshrined deity by bowing your head 3 times and chanting the following: “uyauyashiku,
mihotoke wo reihaishi, tatematsuru ”.
B. Chant the Kaigyōge Mantra one time.
Mu myō jin jin mi myō hō
Hyakusenman gō nan sō gū
Ga kon kenmontoki ju ji
Gan gen nyorai shin jitsu gi
This sutra is chanted at Buddhist memorial services and calls the Buddha to appear
before you.
C. Chant the Sangemon one time.
Ga shakushozō shoaku gō
Kaiyu mushi tonjin chi
Jyūshin goi shi shoshō
Issai gakon kai sange
All of the bad actions that I have done up to now, from long ago, have been caused by myarrogance, anger and foolishness, and have come from my body, speech, and mind. I now
repent all of them.
D. Chant the Sankiemon three times.
Sanki
Deshi mukōJinmi raisai
Kie butsu

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Kie hōKie sō
As a disciple of the Buddha, until end of time, I will put my deep trust in the Buddha, I
will deeply believe the truth as explained by the Buddha, I will place deep trust in themonks who put the Buddha’s teachings into practice.
Sankyō
Deshi mukōJinmirai sai
Kie bukkyō
Kie hōkyō
Kie sōkyō
As a disciple of the Buddha, until end of time, I already put my deep trust in the Buddha,
I already deeply believe the truth as explained by the Buddha, I already place deep trustin the monks who put the Buddha’s teachings into practice.
E. Chant the Juzenkai (10 precepts) three times.
1. Fusesshō: I will respect the life of all living beings.
2. Fuchūtō: I will not steal and will deal with others with great care.
3. Fujain: I will practice moderation with regards to sexual activities.
4. Fumōgo: I will not tell lies.
5. Fukigo: I will not use exaggerated and extravagant language.
6. Fuaku: I will not speak badly of others.
7. Furyōzetsu: I will always speak truthfully.
8. Fukendon: I will not be greedy and covet possessions.
9. Fushinni: I will not get angry but will remain even tempered.
10. Fujyaken: I will not think bad thoughts.
F. Chant the Hatsu Bodaishin Mantra three times.
On bōji shitta bodahadayami
I raise the mind that seeks for enlightenment.
G. Chant the Sanmayakai Mantra three times.
On sanmaya satoban
I am united with and the same as the Buddha.
H. Chant the Heart Sutra (Hannya Shingyō) one time.
The Heart Sutra is the vast Buddhist scriptures condensed into 262 characters. Before
being transmitted to Japan, the Chinese monk Hsuan-tsang (Jp., Genjō Sanzō) brought
the Heart Sutra from India to Chang-an, in China. Since being brought to Japan, it has
become the supreme sutra and is used in many sects of Japanese Buddhism.
The sutra teaches the idea of emptiness, which leads all to the mind of enlightenment.
“In this world everything is impermanent; nothing lasts forever. Everything appears
temporarily and changes from moment to moment. Therefore, there is no necessity to53

obsess about things, to fixate on them. Drawing on my power, with ease and comfort I
chant the living sutra.”
BUSETSU MAKA HANNYA HARAMITA SHINGYOThe Buddha’s Heart of the Perfection of Wisdom sutra
KAN JI ZAI BO SA GYOJIN HANNYA HA RA MI TA JI
Avalokiteshvara Bodhisattva, practicing deep perfection of wisdom
SHOKEN GO UN KAI KU DO ISSAI KU YAKU
Intuitively saw that the five aggregates are all empty, thus surpasses all suffering
SHA RI SHI SHIKI FU I KU KU FU I SHIKI
Shariputra, form is not different from emptiness, emptiness not different from form
SHIKI SOKU ZE KU KU SOKU ZE SHIKI
Form is emptiness, emptiness is form
JU SO GYO SHIKI YAKU BU NYO ZE
The same is true for feelings, perceptions, mental reactions, and consciousness
SHARISHI ZE SHO HO KU SO
Shariputra, these are the characteristics of the emptiness of all dharmas
FU SHO FU METSU FU KU FU JO FU ZO FU GEN
They neither arise nor cease, are neither defiled nor pure, neither increase nor decrease
ZE KO KU CHU MU SHIKI MU JU SO GYO SHIKI
Therefore, in emptiness there is no form, no feelings, perception, mental reactions, orconsciousness
MU GEN NI BI ZESSHIN I
No eye, ear, nose, tongue, body, or mind
MU SHIKI SHO KO MI SOKU HO
No form, sound, smell, taste, touch, or mind object
MU GEN KAI NAI SHI MU I SHIKI KAI
No eye sense-sphere, up to no consciousness sense-sphere
MU MU MYO YAKU MU MU MYO JIN
No ignorance nor the ending of ignorance
NAI SHI MU RO SHI YAKU MU RO SHI JIN
Up to no old age and death nor the end of old age and deathMU KU SHU METSU DO
No Truth of Suffering, nor of the Cause of Suffering, nor of the Cessation of Suffering, norof the Path to the Cessation of Suffering54

MU CHI YAKU MU TOKU I MU SHO TOKKO
There is no wisdom, nor is there attainment, for there is nothing to be attained
BO DAI SATTA E HANNYA HA RA MI TA KO
Because bodhisattvas rely on the Perfection of Wisdom
SHIN MU KE GE MU KE GE KO
Nothing obstructs their mind. Because there are no obstructions
MU U KU FU ON RI ISSAI TEN DO MU SO KU GYO NEHAN
They have no fear and pass far beyond all illusions and imagination, and awaken toultimate nirvana
SAN ZE SHO BUTSU E HANNYA HA RA MI TA KO
All the Buddhas of past, present, and future, by relying on the Perfection of Wisdom
TOKU A NOKU TA RA SAMMYAKU SAMBODAI
Attain Unsurpassed Perfect Enlightenment
KO CHI HANNYA HA RA MI TA
Therefore, know that the Perfection of Wisdom
ZE DAI JIN SHU ZE DAI MYO SHUIs the great mysterious mantra, the great mantra of illumination
ZE MU JO SHU ZE MU TO DO SHU
The supreme mantra, the unequaled mantra
NO JO ISSAI KU SHIN JITSU FU KO
Which can remove all suffering, and is true and not false
KO SETSU HANNYA HA RA MI TA SHU SOKU SETSU SHU WATSU
Therefore is said the mantra of the Perfection of Wisdom
GYATEI GYATEI HARA GYATEI HARA SO GYA TEI
Gate, Gate, Paragate, Parasamgate
BOJI SOWAKA
Bodhi Svaha
HANNYA SHIN GYO
The Heart Sutra
I. Chant the mantra appropriate for the deity enshrined at the temple three times.
The name of each temple’s deity is written in hiragana on one of the pillars in front of theentrance to the main hall.

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J. Chant the Kōmyō Mantra (in Sanskrit) three times.
On abokya beiroshanou makabodara mani handoma jinbara harabaritaya un
Om, the Lord of the Great Sun. Mudra. Mani jewel. Light and lotus! Turn the wheel of
eternal compassion to all beings. Hum.
This is the strongest mantra in Shingon Buddhism.
K. Chant the Gohōgō Mantra (the name of Kōbō Daishi) three times.
Offer your faith in Kōbō Daishi.
Namu Daishi Henjō Kongō(Known as Kōbō Daishi’s mantra, or Following the Daishi.)L. Chant the Ekōmon one time.
Gan n ishi kudoku
Fu gyū a issai
Ga dōyo shujyō
Kaigu jyōbutsu dō
If possible, may the reward for all my good works be passed to each and every thing inthis world; may I and every living being, together, make progress on the Buddhist path.
This mantra is a ‘thank you,’ so as you say it place your hands in gasshō and bow yourhead.
The above supplications are not required, but if chanted, they should be offered from theheart, as if a gift. However, the Heart Sutra and the Gohōgō Mantra should not be
omitted. The same procedure that was performed at the main hall is performed at the
Daishi hall, except that step I above is omitted since Kōbō Daishi is enshrined in the Daishihall instead of one of the Buddhist deities.
Walking inside the temple compound
When passing through the main gate, walking up the stone steps leading to a temple, oron any approach to a temple, walk on the left side. When going up steps to get to thereceptacle for name slips or the offertory box, go up the left side of the steps and comeback down on the right side.
Temple bathrooms
Do not take your monk’s stole, sedge hat, stamp book, or mala into the bathrooms as thiswill be taking the temple’s man deity (honzon) and Kōbō Daishi into impure
environments. In addition, since “Namu Daishi Henjō Kongō” is written on the back ofyour hakui (white over-jacket), it is best not to wear that in bathrooms as well. If nothingis written on the hakui, then doing so is not a problem.
Visiting Shintō shrines

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Prior to 1868, Buddhism and Shintō were combined in a confusing mix with temples andshrines combined. Many of the temples (Buddhist) on the Shikoku pilgrimage still havedeep connections to neighboring shrines (Shintō) so among Japanese it is consideredideal to pay respects at those shrines when visiting the temple. The proper procedure forthis is as follows:• With your hands in gasshō, bow your head in prayer at the torii (the common Shintō
orange/red arch) or the stairs leading to shrine (ogami ishi).
• Walk along the side of the walkway leading to the shrine, not in the middle.
• Purify yourself by rinsing your hands and mouth at the water purification stand using
the same procedures as used at a temple (see above).
• Place your monetary offering in the offertory box.
• With your hands in gasshō, bow your head in prayer two times.
• Clap your hands together two times.
• With your hands in gasshō, bow your head in prayer one more time.
• Say your vow, wish, oath, prayer.
• Proceed to the shrine stamp office and get the shrine stamp (if you are collecting
these).
• After passing back down the stairs leading to the shrine or through the torii, turnaround and, with your hands in gasshō, bow your head in prayer towards the shrine
one time.
Eating meals at temples
Before eating while at a temple, place your hands together in gasshō as a sign of thanks to
the universe, or nature, for providing this blessing that is your meal. Also offer a thank you
to the producer of the meal as well as the person who prepared it.
After finishing your meal, place your hands in gasshō once again, offering thanks for what
you have eaten.
If you are eating outside, place a couple grains of rice or a couple crumbs of bread in thepalm of your hand and, while bowing your head, offer these to the spirits of all the deceasedin the area.
Waterfall training (Takigyō)
Takigyō (waterfall training) is an ancient Japanese purification ceremony for cleansing
yourself of such things as wrongdoings & sins, excuses you have used, and shame & disgrace.
It is a spiritual practice that allows you to reset your natural heart/mind of acceptance, of
not complaining or criticizing.
The main purposes of waterfall training are: forging your body &mind; nurturing your decisiveness; developing your untapped
potential; unifying your body, mind, & spirit; and releasing worries
and problems from your mind.

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The order of performing waterfall training is:• Enter the area in front of the waterfall.
• Change into your hakui and hold your mala.
• Face the waterfall and chant a sutra as you would at a temple.
• Prepare your body and mind and then enter the waterfall.
• Concentrate your mind as if meditating.
• Make the mudra of Fudō Myōō with your hands, or simply place them in gasshō.
• Chant the Gohōgō (Namu Daishi Henjō Kongō).
• Chant the mantra for Fudō Myōō, the guardian deity for waterfalls.
(Naumaku sanmandabazaradan senda makaroshyada sowataya untarata kanman)• After exiting, turn to face the waterfall and say, “Namu Daishi Henjō Kongō” and“arigatōgozaimashita” (thank you).
Performing waterfall training is dangerous in winter without the guidance of a trained
leader.
There are no particular set hours for performing waterfall training.
Several temples on Shikoku are famous for their waterfall training areas, including some on
the pilgrimage route: Konjiji, the Kanjō Waterfall at Jigenji (Bekkaku Temple 3), Myōtokuji(Tōyō Daishi), Shōryūji (Temple 36), the Inner Temple (Okunoin) of Kōonji (Temple 61),Senyūji (Temple 58), and Senryūji (Bekkau Temple 13).

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13. Admonitions For Pilgrims
Admonitions for pilgrims, as people• For what reason, specifically, did you come to Shikoku?
• When meeting inefficiencies, discomfort, anxieties, lack or shortages, and mild dangers,
consider these as trials and tests, offered to you by the pilgrimage, and be thankful.
• Also when in pain or finding yourself lost, keep moving forward, understanding thefeelings of satisfaction that will come from having conquered difficulties.
• Being a pilgrim is enduring difficulties, when you feel like you are no longer in control,
yet being helped by the compassion of other people and considering everything fromthe viewpoint of others.
• People’s thinking changes to match the speed of their walking. Over time, and distance,
their sensitivity is polished and improved.
• Being a pilgrim does not include complaining, dissatisfaction, or constantly thinking of
comfort and ease.
• What makes the pilgrimage magnificent is meeting other people. Greet those you
meet warmly and from the heart.
• Always keep in mind the pilgrims that will come in the future. Do not cause problems.
The Three Pilgrim Creeds
1. Believe that Kōbō Daishi will save all beings, to the very last one. Walk the pilgrimage
humbly, and with the mind of “We Two, Traveling Together” (Dōgyō Ninin).
2. As troublesome and painful situations are encountered along the route, withoutcomplaining, keep in mind that this is spiritual training.
3. Believe in the possibility of salvation, in this very world, as it is. Walk the pilgrimage
with the ever present wish for enlightenment.
The Ten Precepts
See section E in “Chanting The Sutras” above.
Seven Gifts Needing No Wealth (Muzai no Shichise)
A Buddhist alms practice that enables you to offer happiness to the people around you,even if you have no money or possessions. Offering these seven alms also allows you toimprove the type of person you are.
1. Gense (眼施): Look upon others with kindness.
2. Waganse (和顔施): Smile to others when you meet.
3. Gonjise (言辞施): Speak to others with kind words.
4. Shinse (身施): Offer to others those free services you are capable of offering.

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5. Shinse (心施): Offer your heart to others.
6. Shōjyase (床座施): Surrender your seat or similar location to those that could better
use them.
7. Bōjyase (房舎施): Offer your own lodging to others in need.

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14. Osettai
The culture of Osettai
The culture of osettai is unique to the Shikoku
Pilgrimage and is a custom everyone is proud of.
Japanese and non-Japanese alike are surprised anddeeply moved when they receive osettai while
walking the pilgrimage.
When local people along the route give pilgrims gifts, such as food, this is called “osettai.” In
the past, there were no vending machines or convenience store and the entire society waspoor. It was only through the kindness and charity of the local people that walking pilgrims
managed to survive at all. Rice and clothing were also important items given as osettai.
From the viewpoint of the local people, while osettai was looked on as social welfare
activities, at the same time, pilgrims were seen as representing Kōbō Daishi and seen as
someone who could visit faraway temples on their behalf. Pilgrims were seen as having a
religious value.
This custom of osettai still lives today. Automobile and bus pilgrims have few opportunities
to experience this practice, but walking pilgrims very often find themselves receiving osettai
from people living in houses along the route and from the complete strangers they meet on
the street.
Because osettai is seen as have a religious value, it is believed that a pilgrim cannot refuse it
when offered. However, some people also offer such things as a ride in their car to thenearest pilgrimage temple, which walking pilgrims cannot accept. In these cases, as you
decline to accept the offer, it is best to offer an explanation as to why.
Unfortunately, some pilgrims grow used to receiving osettai and their feelings of gratitude
begin to fade. Occasionally you will even meet a few arrogant pilgrims who have begun tothink thoughts like “Receiving osettai is natural, a matter of course.” Please keep in mind
the pious and devout feelings of the people who give osettai to pilgrims even though they
are complete strangers. Pilgrims must think about the people who are offering them osettai
and accept it with care. As you are accepting it, please ask yourself if you are a human being
worthy enough to receive it.

6115. Kōbō Daishi (Kūkai)Kōbō Daishi (Kūkai) continues to be one of the most beloved
figures from Japanese history among all the people of Japan,
and legends about him can be found throughout the country.
Besides being a monk, he also left his mark in fields such as ofcalligraphy, education, the fine arts, and civil engineering. It issaid that he was like a Japanese Superman.
Kūkai was the founder of the Shingon sect of Japanese Buddhism. It is thought that the
Shikoku Pilgrimage is a journey through the areas where Kūkai performed ascetic religious
training in his youth. This is the foundation for the aspiration found amongst all pilgrims
who spiritually and physically desire liberation.
However, research into Kūkai, the man, doesn’t lead to an image of an omniscient andomnipotent god. Rather, we should consider that, as the founder of the Shingon sect, thedisciples that followed endowed him with divinity, or at least with a divine nature. In
particular, it should be clear that the writing activities of travelling missionaries from Mt.
Kōya, as well as of Shinnen and Jyakuhon, had a great influence on how he has beenremembered. All of them were complete believers in Kūkai.
Even today, Kōbō Daishi is thought to be alive in his mausoleum on
Mt. Kōya and meals are delivered twice a day to the inner temple
that stands in front of it.
As seen on the front of your sedge hat, on each of your name slips,
and many other places, this is the Sanskrit character that
represents Kōbō Daishi:
Kūkai’s Biography774

Born in the Tado District of Sanuki Province (now Zentsūji City of Kagawa
Prefecture) to the influential local Saeki family. He was given the name Mao atbirth.

792

At 18 years of age, he entered the university in Nara with the intention of
becoming a government official, but left the university when he became attracted
to Buddhism. He returned to Shikoku, the land of his birth, to perform the esoteric
Buddhist training practice called “Kokūzō Gumonjihō,” popular among
practitioners of Japanese mountain asceticism.

797

At the age of 24, he wrote his first book, the Sangō Shiiki, in which he compares
Confucianism, Taoism, and Buddhism.

804

When he was either 28 or 29, he took official ordination to become a monk at
Tōdaiji Temple in Nara and departed for China. After drifting off the coast of
Fukien Province for some time, he entered China’s capital of Chang-an.

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804

After drifting off the coast of Fukien Province for some time, he entered China’s
capital of Chang-an.

805

Kūkai meets Keika Ajari (746-805), the 7th patriarch of Esoteric Buddhism, at
Shōryūji Temple (Chinese, Qinglong Temple) and begins studying with him. Keika
transmits the teachings of Esoteric Buddhism to Kūkai. (In 1982, a stonemonument was placed in Shōryūji Temple memorializing Kūkai and showing thehigh value they place on his accomplishments). Keika gives Kūkai the name Henjō
Kongō.

806

Kūkai had gone to Tang China with the intention of staying for 20 years, but justbefore his death, Keika Ajari told him to spread Esoteric Buddhism to Japan, so hereturned home after only 2 years.

813

Appointed head of Tōdaiji Temple in Nara.

816

Founded Kongōbuji Temple on Mt. Kōya in Wakayama Prefecture. (Now a UNESCOWorld Heritage Site)

821

Managed a project to repair Mannōike, an agricultural water reservoir in Kagawa
Prefecture, thus expanding non-religious voluntary social service.

828

Established an educational institution called “Shugeishuchiin” in Kyōto for thegeneral public, those that didn’t receive any favor from the culture of the time.

830

Wrote the book “Himitsu Mandala Jujushinron,” a 10 volume book that explains
the human condition from the Buddhist point of view.

835

Dies at his monastery complex on Mt. Kōya.

921

Emperor Daigo grants him the posthumous name Kōbō Daishi.

As a sign of their affection for this virtuous monk and all that he accomplished, the Japaneserefer to him as “ODaishi-san.” Whether or not Kūkai was the one who actually founded the
Shikoku Pilgrimage is not very clear, but even today, pilgrims in this 21st century believe that
Kūkai, with a heart full of compassion, envelops them with his protection.
When considering all that has been written about him, in addition to being one of the wisestof all people, we can surmise that he was skilled in every area, such as political power andthe ability to control vast wealth. For example, in the mere two years that he was a student
envoy to Tang China, he used his self-taught language skills to play a major role intranslating for the main Japanese envoy while drifting off the coast of western China, or, assand naturally absorbs water, he was able to absorb the entire essence of Esoteric
Buddhism, and we can imagine that an unimaginable amount was spent on his inauguration
as the eight patriarch of Esoteric Buddhism. He is also called “Gohitsu Osho,”and wasfamous in Chang-an as a master of calligraphy. Furthermore, when he returned to Japan hebrought a vast supply of Buddhist scriptures and ritual implements.
Kōbō Daishi lived so far in the past that the details of his life are hazy and mysterious, andthis preserves the charisma attributed to him.

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16. History of The Pilgrimage
The basis of the number 88
There are many explanations for why there are 88 temples on the pilgrimage, but none ofthem can be proven as authentic.
• One explanation is that 88 is the sum of the major unlucky ages (yakudoshi) for men(42), women (33), and children (13).
• Another is that, when combined, the three characters used to write the number 88
form the character used to write the word rice. (In Japanese history, the culture of ricecultivation has been fundamental to politics, everyday life, etiquette, and everythingelse.)• This mimics a pilgrimage, called the “99 Princes,” to 99 places of worship on the
Kumano Kodō, an ancient pilgrimage trail in the Kumano area of what is now
Wakayama Prefecture.
• The character used to write the number 8 is auspicious because when it is written it
spreads out, representing prosperity, and this meaning is overlaid on the number 88.
• Occasionally, Japanese tend to prefer to use numbers that have a pleasant soundwhen spoken, so they simply chose eighty-eight as the number to mean “many.”
History
In truth, it is not possible to be certain as to how the pilgrimage began. Some say that Kūkai
began it, others say the pilgrimage began when Emon Saburō circled around the island
trying to find Kūkai.
It appears in literature in Kūkai’s Sangō Shiiki, written in 797 when he was 24, followed by
the 12th century books Konjaku Monogatari, and Ryōjin Hishō. At that time it was referred toas the Shikoku Hechi, which held the meanings of being a remote region, the region by theocean, the far edge of the land. During this period monks doing spiritual training and monksof the Shūgendō tradition wandered the island practicing severe austerities in order todevelop magical and spiritual powers, and this served as the pilgrimage’s main purpose. It is
possible to say that both ocean worshippers and mountain worshippers, from areas moreculturally advanced than Shikoku, crossed over to Shikoku in search of places specifically set
aside for their religious practices. The concept of the number eighty-eight still had not beenclearly formulated, they were simply searching for the countless remote areas found on
Shikoku where they could practice their austerities.
As the next step, the characters for “Shikoku Pilgrimage” first appear in a document at
Daigoji Temple in the year 1,280. Also there were the Kōya Hijiri, wandering missionaries
from Mt. Kōya, whose activities took place in the 12th – 15th centuries. These monks, were,
so to speak, the worker bees of Mt. Kōya and circled Shikoku collecting donations to takeback to Mt. Kōya. They were half monk and half laymen, and it is thought that their efforts
were a major contribution to the growing belief in Kōbō Daishi and the formation of the
Shikoku Pilgrimage. Famines were frequent at this time and social conditions were terrible,

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with many of the poor dying from starvation. In thesecircumstances, the people clung to their religion.
The number 88 appeared in the year 1471, and thenagain in 1629, but the historical investigation into theseyears isn’t clear and they are still considered imprecise.
In modern times it is thought that a fixed pilgrimage to
88 sacred places and the name Shikoku Henro (Shikoku
Pilgrimage) were established sometime from the endof the 16th century to the 17th century. First, Chōzen’s
travel book, Shikoku Henro Nikki (1653), and thenShinnen’s (thought to be a Kōya hijiri) pilgirmage
guidebook, Shikoku Henro Michishirube, (1687) were
published and as the first books in Japanese history
intended for the general public, came out in many
editions and became best-sellers. Eventually it came tothe point where even Kabuki and Jōruri took up the
subject of the pilgrimage and it now permeated all ofsociety, including the common people. As society inJapan popularized, public stability, economic growth,
security, the maintenance of roadside facilities, and themeans of transportation all were established. From thispoint, affluent tourists coming to the pilgrimage began
to make their appearance.
After this, the status of pilgrimage rose and fell due tochanges in government and several wars, leading us towhere it stands today. Nowadays, with the developmentof automobiles and railways, a new style of pilgrimage
has been born.

Shikoku Henro Michishirube

Illustration of Shikoku Henro
Michishirube

Roadways, road markers, and signposts have rapidly improved, plus, with the addition of asightseeing component and the lowering of the hurdles for people wanting to participate,many more people are becoming familiar with the pilgrimage. What’s more, in thismaterially abundant age, we find ourselves on the tailwind of a boom were the number ofpeople seeking real wealth and a healing of the heart are increasing.
As a supplement…
When discussing the history of the pilgrimage, there is a past that cannot be buried andforgotten. According to records, in the middle of the 1600s, together with the establishmentof the political system, socio-economic conditions stabilized and, as the lives of the masses
became more affluent, the number of pilgrims increased. Yet at the same time, the disparity
in society also grew larger and in the latter half of the 1600s the poor from the lowest rungsof society began to make their appearance on Shikoku.
This dark history had various societal causes. Due to unimaginable famines, burdensome
taxation, and overall meager lives, those who received nothing from society headed to
Shikoku in search of the culture of osettai. Osettai is the pilgrimage’s most unique feature,65

and therefore begging pilgrims, fake pilgrims, professional pilgrims, and sick & invalid
pilgrims appeared.
Pilgrims suffering from chronic malnutrition and overwork, wandered like zombies between
life and death, and when they died, were buried according to the customs of the village
where they died, leaving only a letter that they had carried with them, called a “Sute ŌraiTegata,” saying that nothing mattered and which the village sent back to the pilgrim’s
hometown informing the family of the pilgrim’s death. In this manner, a great many pilgrims
have become part of Shikoku’s soil. If a pilgrim happened to have any money, a gravestone
was set up, but if not, they were simply buried in unmarked graves. It is almost
unimaginable today, but people undertook journeys involving such levels of hardship andsuffering.
On the face of it, villagers talked of osettai, but in some cases, because having a person die
would cause problems for the others in their own village, in the middle of the night thevillagers would carry a dying person to the border of a neighboring village. Nevertheless,records remain noting the sympathy that people on Shikoku had towards sick and invalid
pilgrims, offering them health checkups, care, and burials, all out of the desire to offer
pilgrims osettai. It is easy to imagine the people of Shikoku feeling close to those who, likethemselves, were poor and distressed and offering them osettai.
Lung cancer and leprosy were thought to be hereditary diseases at this time, so if someone
in the household became sick, in fear of becoming social outcasts and being ostracized fromthe village, they would leave and become pilgrims. But, they were also discriminated against
by other pilgrims and ended up walking the back roads of the pilgrimage route. They wereloathed at lodging facilities as well, and spent their nights under the eaves of rural
hermitages. Some of them became thieves and robbers. Pilgrims such as these dreamed ofKōbō Daishi curing their illness, but even today we see the many gravestones of thosepilgrims who fell and died along the route. Graves of the comparatively blessed pilgrims(because they could pay for a gravestone) can be seen everywhere along the old pilgrimage
routes, and as roads and housing developments are built these gravestones are collected
into one special, out of the way, area.
This influx of such a large number of henro coming to the pilgrimage increased social unrest,
and among local administrations, having no idea how to handle it, financially austere Tosa
and Uwajima Provinces began restricting the number of pilgrims that were allowed to enter
their provinces, culminating with a total ban on their entry from 1854 through 1866.
Keeping this dark past in mind, shouldn’t people today, even though they live in peace andharmony, acknowledge it and pass it on to the next generation?
The pilgrimage can be said to be a complex of various beliefs and practices. In addition to
the nature worship and Shintō beliefs that existed in Japan prior to the introduction of
Buddhism (538 or 552), it also now includes faiths such as Buddhism, Shugendō, and Kōbō
Daishi worship.
The image of Kōbō Daishi’s Shingon Buddhism is strong, but, historically, many religions andreligious sects make up the composite that has become the pilgrimage.

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Religious affiliation of non-Shingon temples:• Tendai: 4 (#43, Meisekiji; #76, Konzōji; #82, Negoroji; #87, Nagaoji)• Rinzai Zen: 2 (#11; Fujiidera; #33, Sekkeiji)• Sōtō Zen: 1 (#15, Kokubunji)• Ji: 1 (#78, Goshōji)6717. Glossary and Miscellaneous Information
Engi
Stories of the origin, history, and divine benefitsof a temple.
Pilgrimage Hut ProjectA plan to build small huts throughout Shikoku forwalking pilgrims to use for breaks and naps. All
huts are built by volunteers to honor theirinheritance of the pilgrimage culture and to assist
with its continuation and spread in the future.
Engi Paint of Nakatsuminaji (Tokushima)
The design of each hut is characteristic of thelocal region and incorporates Kūkai’s thinking.
Bangai Temples
Temples along the pilgrimage route that are
historically related to the pilgrimage, yet notincluded among the main 88 temples.
Bussokuseki
Footprints of Shakyamuni Buddha, engraved instone and serving as objects of worship.
Pilgrimage Hut Project

Dōjō
The Japanese word “dōjō” is frequently translated into
English as “exercise hall or gymnasium,” but in Buddhism, adōjō is a place where you not only train and discipline yourbody, but a place for spiritual training as well.
The concept of there being four dōjōs through which thepilgrimage route passes can only be confirmed in books
written since World War II. This fact is in agreement with thegeneral ideas of Shinnen (1687) that this is a loop pilgrimage
to 88 temples and that is acceptable for a pilgrim to start
anywhere on that loop.
Dōgyō Ninin
The idea that a pilgrim is never walking the pilgrimage alone,
but is always accompanied by Kōbō Daishi, who is there tohelp with your training and discipline.

Bussokuseki

Ekiroji
The designation given in 1598 to eight temples in Tokushima Prefecture (then Awa Province),
where pilgrims could find lodging. However, the temples were also given the responsibilityof tracking and monitoring pilgrims passing along the route. The current Temple 6, Anrakuji,
resulted from a merger in the past with the ekiroji temple called Zuiunji.

68GokoshoA ritual instrument Kōbō Daishi is seen holding in his
right hand in his official portrait. One type of Vajra,
with other types being the Dokkosho and Sankosho.
Among various Buddhas and other deities as well,this is a weapon held by Wisdom Kings, with which
they drive out people’s worldly desires (bonnō).

Gokosho

GoeikaA poem sung at the end of religious services. They
have the same effect as chanting a sutra.
Goma
A fire ceremony where offerings and wooden sticks
with prayers and wishes written on them are burnt
in a fire pit, with the prayers and wishes being
carried to the heavens by the flames in order to be
fulfilled. Fire ceremonies held outdoors are called
Saitō Goma.

Goma

In a ceremony tied to Ocean worship, mountain temples would hold fire ceremonies inorder to aid ships that were navigating in the area.
Hannya Shingyō
The Heart Sutra. One of the many Buddhist sutras. It is said that the Heart Sutra condenses
600 volumes of scripture into 262 characters. Thought to have been written in the 2 nd 3rd
century C.E., it teaches that the concept of emptiness (Kū) will bring you to the state of mind
called enlightenment (satori) by means of discarding all
obsessions like greed and attachment.
Henro Korogashi
Difficult and steep sections on some of the mountain trailsof the pilgrimage route where it is easy to slip and fall.
These occur on the trails to & from Temples 12, 20, 21, 27,
60, 66, 81, and 82. “Korogashi” is the Japanese translationof “falling down,” or “tumble down.”
Henro Korogashi

HonzonThe statue in the main hall of a temple that serves as the central focus and object of worship.
either one of the Buddhas or one of the other Buddhist deities. In almost all cases, there is
one statue that serves as the honzon, but there are a few temples that also have Kyoji,
supporting statues that stand on the left and right sides of the main statue.
HyōsekiStone trail markers set up along the pilgrimage route providing temple name/number,distance, and direction information. They have been set in place during many periods over
the years, from the 17th century to the present. Two of the more famous people who havebeen known to erect the stone markers are: Shinnen, in the 17 th century, who erected 200

69

markers, and Nakatsukasa Mohei (1845—1922), who is known to have erected about 240
markers.
Ichinomiya
Ichinomiya are local Shinto shrines of the highest ranking (although the official ranking
system was abolished in 1946). Between the years 701 and 1869 the nation was divided into
68 administrative divisions with each division having their own Ichinomiya shrine.
In this regard, the current Ichinomiya shrines on Shikoku are:
• Awa (Tokushima Pref.): Ōasahiko Shrine• Tosa (Kōchi Pref.): Tosa Shrine• Iyo (Ehime Pref.): Ōyamazumi Shrine• Sanuki (Kagawa Pref.): Tamura Shrine
At each of these there is also a pilgrimage temple, with which they have a deep historical
relationship.
Ishizuchisan
Mt. Ishizuchi, in Ehime Prefecture. Kūkai performed
ascetic religious practices on this mountain. It is
1,982 meters high and is the roof of Shikoku andthe tallest peak in western Japan. In his book Sangō
Shiiki, Kūkai described it as, “At one time I
straddled Ishi Peak, and with food completely cut
off, I was separated from the world.” (He suffered
while fasting on Mt. Ishizuchi.) Many tourists cometo visit if the weather is good, because not only can
you see the scenery of Setouchi beyond the Taiju
IshizuchisanSea, but you can also see the mountains of the
Chūgoku and Kyūshū regions as well.
According to En-no-Gyōja, the area was opened in the 7th century, and was used for
mountain worship and ascetic practices by the Shugendō Sect. The trails still look as if they
were used for ascetic training, with consecutive steep sections of rock face with chains
installed to allow climbers to ascend. In addition, the north side of the Mt. Ishizuchi area isdotted with training areas associated with the Thirty-Six Prince Shrine (Sanjūroku Ooji Sha)and believers come from areas that range from Temple 60 all the way to Temple 64.
KechiganTo finish worshipping at all 88 of the pilgrimage temples.
Kokubunji
In order to calm problems causing anxiety in the country, in the year 741 Emperor Shōmu(701—756) ordered each province to build a state temple for monks and a nunnery for
women, called, respectively, Kokubunji and Kokubu-niji. Each temple was run by thegovernment and built next to the provincial government offices. Each of the four Kokubunji
temples on Shikoku are included among the 88 pilgrimage temples.

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KōyasanMt. Kōya, in Wakayama Prefecture. A large monastic city opened in 816 by Kūkai on an
isolated mountain peak at an altitude of 800 meters, with about 3,000 people authorized tolive there, and with Kongōbuji Temple at the center. Designated a World Heritage Site in
2004.
Based on the idea of “Dōgyō Ninin,” (We Two, Travelling Together; or We Two, Practicing
Together), it has become tradition for many pilgrims to visit Kōbō Daishi’s mausoleum at theInner Temple (Okunoin) on Mt. Kōya after they finish their pilgrimage so that they canreport to him that their pilgrimage is complete. Other pilgrims chose to visit the mausoleum
before they being their pilgrimage in order greet Kōbō Daishi and ask for his help andsupport along the journey.
MandaraMandala. An iconographic map of the Buddhist world, usually depicted in painted form. In
Japanese Esoteric Buddhism (mikkyō), there are two principal mandalas, each representing
one of the two main scriptures used in Shingon Buddhism. The Kongōkai Mandala is a visual
representation of the Kongōchōgyō (Vajrasekhara Sutra, or Tattvasamgraha Sutra). The
Taizōkai Mandala is a representation of the Dainichikyō (The Mahavairocana Sutra).

left: Kongōkai Mandala / right: Taizōkai Mandala

Mikkyō
It is thought that Buddhism was transmitted to Japan from the Kudara Kingdom (Baekje) on
the Korean Peninsula in either 538 or 552 C.E., but esoteric Buddhism didn’t arrive in Japan
until the Tenpyō Period (729—749). After this Kōbō Daishi (Kūkai) organized andsystematized its teachings and spread it among the masses.
Mikkyō is still a living religion today with many believers among the people and scholarmonks continuing to research and study its teachings. It is only practiced in the regions ofTibet and Japan, but given that Japanese Esoteric Buddhism is a later transmission, the twoteachings have differences.

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After being transmitted to Japan, Buddhism underwent its own unique development. Many
sects have come and gone, and while Shakyamuni is the founder of Buddhism as a whole,each sect had its own charismatic founder and gathered believers under that person’s name.
Kōbō Daishi (Kūkai), the founder of Japan’s Shingon Buddhism sect of Esoteric Buddhism, is
one such charismatic founder.
Nehan-zō
A Buddhist statue showing Shakyamuni laying on
his right side in the sleep of death, after entering
final Paranirvana. Made of two sets of sandalwood,for a total of 4 pieces. In these statues, theBuddha’s pillow is always aligned to the north andhe is laying on his right side, with Bodhisattvas andothers, such as disciples, kings, and governmental
ministers placed around him depicting their state ofmourning.
Nehan-zō

Nyonin-Kinsen
The custom in ancient times where women were forbidden to enter sacred mountain areas.
It is thought to be related to the practices of Shugendō, and in places where it was enforced,
special areas for women to use when necessary were prepared beforehand. On Shikoku thisaffected three temple complexes:• Mt.Ishizuchi, which still enforces the ban on July 1, but not on any other days.
• Kannon Cave below Hotsumisakiji Temple (#24). Ban lifted in 1873.
• Fudō Rocks near Kongochōji Temple (#26). Ban lifted in 1873.
OkunoinInner temple. In general, inner temples are located in difficult, and sometimes dangerous,
places to access, such as caves, waterfalls, and mountain peaks. In former times, ascetics
would perform their austerities in the vicinity of these inner temples and it is thought thatthese ascetics and their attendants would live at the temple itself. Because of their presenceat the temple, other people would gather and gradually the number of buildings would
increase, soon followed by local people beginning to come and worship as well.
Understanding inner temples in this way is the key to understanding the religious and social
significance of the pilgrimage temples themselves. Because they were places for ascetic
religious training, they remained small and simple temples with no extra facilities.
Orei-Mairi
The custom of returning to the temple you started your walk at, after visiting all eight-eighttemples. Or, after finishing your walk, visiting the Okunoin on Mt. Kōya to report to Kōbō
Daishi that you have completed the pilgrimage. Kōbō Daishi is thought to be resting in
eternal meditation in the mausoleum behind the okunoin ever since his bodily death.
Osettai
The custom of local people giving walking pilgrims gifts of many various things such as food.
This is done not only to support the pilgrim, but is also seen as an offering to the Buddha,
and for this reason it is improper for pilgrims to refuse the offer. Undoubtedly, manypilgrims are surprised by the kind-heartedness of the people on Shikoku. Many people on72

Shikoku see a pilgrim’s daily existence as being close to that of the Buddha, so in their minds
their offering to a pilgrim is going to the Buddha. Osettai is the one keyword that mostrepresents the Shikoku pilgrimage in most people’s minds.
A personal opinion from the author:
There is a procedure for giving and receiving osettai. Accepting osettai while praying for thehappiness of the person offering it is the purpose of accepting. Is there any value inreceiving osettai for people seeking their own personal benefits? What about you?
Receiving osettai has this requirement, so while answering this question for yourself andnoticing any seeds of conflict in you, please feel the seriousness of osettai. We all want to
see the culture of osettai continue into the distant future.
Rakan
In India, disciples of Shakyamuni who attained enlightenment
were praised and called rakans. In China, the word indicatedgroups of Buddhist ascetics. Several interesting collections ofrakan statues can be seen among the pilgrimage temples (#5,
Jizōji; #66, Unpenji; and #75 Zentsūji) and even though some of
the collections have 500 statues, every statue is supposed to
exhibit a different facial expression ꟷ no two are supposed to bealike. A red-painted statue of Binzuru, Obinzuru-sama as he isusually called, is frequently seen at pilgrimage temples, and heis also a rakan. Obinzuru-sama is a healer, and it is said that if
you alternate rubbing a part of your body that is diseased, hurts,
or otherwise bothers you, and rubbing the same part of the
body on the statue, Binzuru will heal the affected part.
Obinzuru-sama
SaisenMoney offered at Shinto shrines and Buddhist temples when making pilgrimages to them. In
the olden days, the money was wrapped in paper before being placed in the offertory box.
Furthermore, if we go back even further in time, the offering wasn’t money, but things likerice.
Sanmitsu
The Three Secrets. In Shingon Buddhism, it is believed that everyone is born with theinherent potential to realize Buddhahood. In fact, according to Shingon Buddhism, everyone,
just as they are, are already Buddhas, but they don’t realize it, and it is through the threesecrets practices that they come to realize this Buddha nature.
The three secret practices work in two directions: Dainichi Nyorai, the personification of
Truth (Dharmakaya), practices them in order to reveal the Truth to living beings while wepractice to realize that Truth. When our practice unifies with that of Dainichi Nyorai,
enlightenment is the result.
The secrets practices come in three varieties, the secrets of the body, speech, and the mind:• The secrets of the body include performing specific hand mudras, manipulating ritual
instruments, and meditating,• The secrets of speech include the chanting of mantras,73• The secrets of the mind include visualization practices with mandalas and written
Sanskrit characters.
Satori
Enlightenent. A pilgrim’s final goal, their highest objective. Buddhism’s highest state. People
who attain enlightenment become Buddhas. In easy to understand words, it isunderstanding the true meaning of all things.
SekishojiBarrier temples where Kōbō Daishi is said to check each pilgrim’s habitual behavior. If their
behavior is bad, it is impossible for them to continue their pilgrimage past this temple.
There is one barrier temple in each prefecture, and these are: #19, Tatsueji; #27,
Konomineji; #60, Yokomineji; and #66, Unpenji.
Sendatsu
Senior guides. Sendatsu are experienced guides who lead novice pilgrims around thepilgrimage. To become a sendatsu, it is necessary to have completed the entire 88 temple
pilgrimage more than four times and to be recommended by one of the pilgrimage temples.
Once this is complete, the organization that oversees all of the pilgrimage temples
deliberates and, when approved, grants the applicant the appropriate qualifications andpermissions.
Shinbutsu Bunri
In 1868 the Japanese government gave priority to a new policy, in line with nationalistic
thinking, that replaced the prior amalgamation of Shintō and Buddhism (Shinbutsu Shūgō)with a policy of strictly separating them (Shinbutsu Bunri). As the policy took effect, the antiBuddhist movement (Haibutsu Kishaku), bent on abolishing Buddhism, spread throughout
the general population. The effects were even felt among the Shikoku pilgrimage temples,and many of them saw their property and assets destroyed. This destruction continued until
religious liberty was reintroduced in 1875.
In recent times, much Buddhist art outside of Japan has been swept away and destroyed.
Moreover, there is an anecdote that says that the wood from the five-story pagoda at
Kōfukuji in Nara (which became a World Heritage Site in 1998) was being sold as firewoodfor 25 yen.
ShingonThe Japanese word “Shingon” has several meanings. In the first instance, Shingon are themany Sanskrit mantras assigned to the Buddhas and other deities in Esoteric Buddhism. It
also signifies the Japanese Shingon school of Buddhism established by Kūkai in the 9 th
century.
Sokushin Jōbutsu
Sokushin Jōbutsu is realizing ultimate enlightenment and becoming a Buddha in this lifetime,in the very body you have. In order to accomplish this it is necessary to deviate from yournormal patterns of daily life and submit to strict religious training and practice. It isnecessary to relinquish your own ego and offer your body and life to the world and toothers. It is necessary to seclude yourself in the mountains for 1,000 days, even 2,000 days,
and give up all grains while performing ascetic practices. The world of sokushin jōbutsu is a74

world that transcends everything, including north, south, east, & west (see information
about the sugegasa hat above), good & evil, and life & death.
Takuhatsu
In former times, ascetic monks and true pilgrims, for the salvation of all beings, for religious
training, or to seek material and financial support for the temple where they lived, would
daily walk from house to house, and while standing in front, chant sutras for the happinessof all inhabitants of that household. The
householders came to call this practice alms giving(ofuse) and donated rice or money offerings byplacing them in the monk’s bowl. Ofuse also took
on an opposite meaning, though; for pilgrims toundertake takuhatsu training was an activity that
required considerable courage. Even today it ispossible to see monks practicing takuhatsu training
in front of train stations and on streets in business
districts, but it is forbidden inside the temple
compounds.
Takuhatsu

Tashinkyō
Polytheism. Many Japanese are polytheistic and their belief in Buddhism is only one aspectof their religious faith. Everywhere in the world, people have their own preferred gods andbuddhas. We should understand that people’s religions include the worship of statues ofthese gods and buddhas and that the statues are not just objects of art.
Otera
Temples. Until about 30 years ago, temples for theJapanese were places for local gatherings andmeetings, as well as a place for the local children to
play. It was a place closely connected to people’s
everyday lives. Today, there are few chances to usethem for events other than memorial services orother religious functions. This tendency isespecially strong in urban areas.
Waniguchi (Kane)
A metal bell that hangs from the front edge of the

Waniguchi (Kane)roof eaves at both the main hall and the Daishi hall.
Waniguchi translates as “alligator mouth,” and thebell has taken this name because of the round flat
shape of the bell with a wide opening along thebottom. Pilgrims ring the bell by shaking theattached rope that hangs down from the clacker.
This tells the enshrined Buddha that you havearrived to worship.
WarajiAt many of the main gates in front of pilgrimage
temples, you will find straw sandals (waraji) of

75

Warajivarious sizes, hanging there as prayers for strong and steady feet as you walk yourpilgrimage. Waraji are easy to walk in on mountain trails and over long distances, and somepeople even make their own, although you will almost never see them being used. In former
times, before roads were paved, they were a necessity for all pilgrims.
Yaku
To meet with misfortune, calamity, or disaster.
Yaku-Doshi
Those years of your life when you need to be vigilant about the high risk of encountering
misfortune, calamity, or disaster (yaku). When using the old manner of considering a
newborn as being 1 year old, the yaku-doshi for men are 25, 42, and 61. For women, they
are 18, 33, and 37. In particular, the age of 42 for men and 33 for women are called years of“daiyaku,” great calamity; years of the highest risk of misfortune. Because the Japanese nolonger use the system where newborns are
considered 1 year old, today it is necessary to
add one year to each of the above to calculate
the years that might be bad for you.
There are some pilgrimage temples that have“yaku-doshi kaidan,” stairs with the number ofsteps equaling the major years of misfortune formen and women. In these cases, people who
happen to have that age sometimes place a coinon each of the steps as the climb them in hopesthat the offering will help offset the risk that the Offertory coins placed on each step for Yakuyear poses.
Yoke
Yaku-Yoke
Praying to the deity enshrined in the main hall in order to escape any misfortune. This is stilla strong custom among Japanese.
Uruu-Doshi
Leap year. The pilgrimage is typically walked in a clockwise direction (jun-uchi), but somepilgrims walk it in the opposite, counterclockwise direction (gyaku-uchi). It is said, though,that walking in the counterclockwise direction during a leap year brings the pilgrim evenmore benefits and blessings.
This comes from the story of Emon Saburō, who walked around Shikoku 20 times in theclockwise direct while searching for Kōbō Daishi. Not finding him, on his 21 circuit hedecided to walk around the island in a counterclockwise direction in hopes that this would
improve his chances of finding him. While walking in the counterclockwise direction hefinally encountered Kōbō Daishi at the foot of the mountain leading to Shōsanji, Temple 12.
For this reason, that year became a leap year. Even today, it is said that pilgrims walking in acounterclockwise direction will surely meet Kōbō Daishi, who continues his spiritual training
by continuously walking around the island in a clockwise direction.
It should be noted that all of the pilgrimage signposts have been erected for use by thosewalking in a clockwise direction. This means pilgrims walking in the counterclockwise76

direction will frequently get lost. However, for this very reason, walking in the
counterclockwise direction is seen as the method that affords pilgrims the greatest benefits
and blessings.
Go-Butsu
Five buddhas. This refers to Dainichi Nyorai (Buddha) and the four other buddhas thatsurround him in the center section of the two main Shingon mandalas. Five-color flags areseen hanging at the pilgrimage temples and the five colors get their origin from the colors
associated with these five buddhas.
Jusan-Butsu
Thirteen Buddhas. There are thirteen Buddhas worshipped in Shingon Buddhism and, as agroup, they make up the main deities found in the two main Shingon mandalas. At Buddhist
memorial services for mourning someone who has died, during the service held on theseventh day after the person’s death, Fudō Myōō is placed on the altar and worshipped.
Services in subsequent days and years rotate through the thirteen Buddhas with a given
schedule and each ceremony enshrines and worships a different Buddha, with Kokuzō
Bodhisattva being worshipped at the final service on the 33rd anniversary of the person’s
death.
En-no-Gyōja
Also known as En-no-Ozunu. Born in modern day Nara Prefecture, En-no-Gyōja (634—701)
was a diviner and healer who studied esoteric mantra practices and performed austerities in
the mountains and eventually laid the foundation for Shugendō. He was an actual living
person, but the picture of him transmitted down over the years has been largely affected by
the legends and folklore surrounding him.
He is usually referred to as En-no-Gyōja and considered the founder of Shugendō. He is also
thought to be the founder of four of the pilgrimage temples: #12, Shōsanji; #47, Yasakaji;#60, Yokomineji; and #64, Maegamiji.
Fredrick Starr (1895—1933)
A professor of Anthropology at The University of
Chicago, he made fifteen trips to Japan over thecourse of his life. He travelled extensively and his
homemade name slips (osamefuda) have beenfound attached to temples and shrines throughout
the country, leading to people to begin calling him“Dr. Amulet.” In 1921 he undertook a 30 day
pilgrimage and left a copper name slip at Enmyōji,Temple 53, which is the temple’s oldest name slip.
He also climbed Mt. Fuji five times and is buried at
Fredrick Starr
the foot of the mountain.
Gyōki (668—749)
A monk born in what is now Osaka Prefecture. His activities centered on social work in thecenter of the Kansai region, working with local people on issues such as helping the poor,
flood control, building new rice fields, and bridge building. In 745 the government awarded77

him the highest rank of High Priest. He was also given the title of Bosatsu (Bodhisattva) and,
therefore, has since been known Gyōki Bosatsu. He is thought to have established 30 of thepilgrimage temples on Shikoku.
Chōsokabe Motochika (1538—1599)
The feudal lord who ruled Tosa Province (now Kōchi Prefecture), but his power andinfluence magnified greatly when he unified all of Shikoku in 1585. Most of the pilgrimage
temples outside of Tosa Province were destroyed by fires during the wars leading to theisland’s unification, and there was much suffering during the years that followed as theyrebuilt all that was lost.
Shinnen Yūben (?—1691)
It is said that the popularization of the pilgrimage on
Shikoku began in the 17th century. Shinnen publishedthe first pilgrimage guidebook, Shikoku Henro
Michishirube, in 1687. He walked the pilgrimage morethan 20 times and, because he often saw pilgrims who
were lost, went on to set up over 200 stone signposts
throughout Shikoku. After this, he collected stories ofthe merit and benefits of walking the pilgrimage into abook he published in 1690, called Shikoku Henro
Shinnen Tomb at Susakiji
Kudoku Ki, Record of the Merits of the Shikoku
Pilgrimage. Together with his colleague, the scholar monk Jyakuhon, from Mt. Kōya, hewrote and published a handbook about all eighty-eight of the pilgrimage temples in 1689,
called Shikoku Henro Reijō Ki, Record of the Pilgrimage Temples on The Shikoku Pilgrimage.
Units of Length
Until Japan introduced the metric system in 1891, units of measurement were based on an
old system inherited from China. For this reason, old signposts were marked with distances
measured in chō (109m) and ri (3,927m). In reality, though, there were variations in how
distance was measured depending on place and time.
Museums Housing Complete Information on The Pilgrimage• Ehime Prefectural Historical Museum (Ehime Prefecture, Saiyo City)• Kagawa Prefectural Museum (Kagawa Prefecture, Takamatsu City)78

18. An Introduction To Buddhist Statues
This is an introduction to the Buddhist statues that will frequently be seen at the 88 temples
on the Shikoku Pilgrimage.
In Japan’s polytheistic system where Buddhism and the local Shintō religion were
amalgamated for centuries, the unlimited desires and wishes of people gave rise to various
gods and buddhas, each with a different form and offering different benefits when
worshipped. The below will introduce the many main deities worshipped in the main halls of
the 88 pilgrimage temples. By understanding of the benefits of worshipping each deity andthe significance of their existence, the statues will become more meaningful to you as you
worship at the temples.

Nyorai (Buddha)
Beings who have already become enlightened. In the world of Buddhist statues, Nyorai arealso called “Budda” (Japanese transliteration of Buddha) and this points back to the founderof Buddhism, Shakyamuni. Nyorai are rated as the highest level of beings and when
depicted in statues, as a general rule, they hold no artifacts and no accessories are attachedto their bodies.

Shaka Nyorai / Amida Nyorai / Yakushi Nyorai / Dainichi Nyorai• Shaka Nyorai (Shakyamuni)
Born the son of a king and given the name Gotama Siddhartha, Shakyamuni was thefounder of Buddhism. He is called Shaka Nyorai as a sign of respect. As an actual
historical person, he attained enlightenment after years of ascetic training and practices,and with the powers he gained, he works to save all beings.
• Amida Nyorai
Amida Nyorai’s lifespan is unlimited and he shines his light on all countries and all
people. He is a being of superpowers, unconstrained by either time or space. People
who believe in Amida Nyorai go to his Pure Land after their death.
• Yakushi Nyorai
Whereas other nyorai work to comfort you after death, Yakushi Nyorai has the very
pragmatic wish of saving people by granting them relief from the suffering encountered79

in sickness. Yakushi is a very affectionate Buddha. A characteristic of all statues depicting
Yakushi Nyorai is the medicine bowl that he always holds in his left hand.
• Dainichi Nyorai
Dainichi Nyorai is dressed as a model of a young Shaka Nyorai. In addition, in most
statues, he is depicted wearing various cosmic ornaments and accessories. Dainichi
Nyorai is the greatest, highest ranking nyorai in Esoteric Buddhism.
Bosatsu (Bodhisattva)
While performing religious training with nyorai, bosatsu exert great efforts to save all beings.
Bosatsu statues have more ornamentation than nyorai statues, and are usually dressed in
items like crowns, necklaces, and earrings. In addition, they are shown holding various tools
in their hands that will be used to fulfill the wishes of those it helps.

Jūichimen Kannon Bosatsu / Senju Kannon Bosatsu / Jizō Bosatsu / Shō Kannon Bosatsu• Jūichimen Kannon Bosatsu
Eleven-faced Avalokitesvara Bodhisattva. In addition to the main face, the statue has
eleven other faces arranged above the statues head, all of which show expressions ofhuman emotions (joy, anger, pathos, and humor). With a deep sense of compassion, thisbosatsu (like others) strives to save all beings from suffering. Many statues depict
Kannon as a goddess.
• Senju Kannon Bosatsu
One thousand-armed Avolokitesvara Bodhisattva. The palm of each of the one thousandarms contains an eye, and with these thousand eyes she is able to find the suffering andtroubles of all beings, and then try to relieve them and bring them to salvation.
• Jizō BosatsuJizō Bodhisattva. Just as the great earth contains the power to nurture and care for all
beings, Jizō Bosatsu works to save them from their worries and difficulties. Jizō Bosatsu
is popularly believed to be the “guardian deity of children.” It is said that during the
5,670,000,000 years between the time when Shakyamuni died and the appearance of
Miroku Bosatsu (Maitrea Bodhisattva) as the next Buddha, while there are no buddhas
in the current world, Jizō Bosatsu will continuously work to rescue all beings.

80• Shō Kannon Bosatsu
Sacred Avalokitesvara Bodhisattva. Depicted in the form of a common human being, thisbosatsu is given the general name of Shō Kannon. She wears a crown containing small
statues of Amida Nyorai and is depicted holding a lotus flower in her left hand.

Batō Kannon Bosatsu / Kokūzō Bosatsu / Monju Bosatsu / Miroku Bosatsu• Batō Kannon Bosatsu
Horse-Head Avalokitesvara Bodhisattva. This statue depicts Kannon Bosatsu with thehead of a horse on top of his head. He works to remove all being’s ignorance andworldly desires (bonnō), and to destroy all of the evil in their lives. Where other statues
depict Kannon with a calm and gentle feminine appearance, Batō Kannon is depictedwith the corners of his eyes raised in a fierce look and with fangs bared, giving the statue
an overall expression of anger or fury.
• Kokūzō Bosatsu
Akasagarbha Bodhisattva. Like the vast size of the universe, Kokūzō Bosatsu is said tohave infinite wisdom and compassion. Worship of Kokūzō is said to bring benefits to aperson’s studies and memory. He is depicted holding a wish-fulfilling jewel in his left
hand.
• Monju Bosatsu
Manjusri Bodhisattva. Monju is the bosatsu of knowledge that gives us the wisdom tocorrectly judge and decide all things. He sits on a lotus throne, which is sometimes
placed on the back of a lion. In his right hand he holds a sword, a symbol of the wisdomwith which he destroys our delusions. In his left hand he holds a lotus flower and a sutra
with which he dispenses wisdom to all.
• Miroku Bosatsu
Maitreya Bodhisattva. Maitreya Bosatsu will appear in thisworld 5,670,000,000 years after the death of Shakyamuni
Buddha in order to save all beings so is called the future
Buddha. He will become a Buddha (nyorai) after his
appearance in the world.
Myōō (Wisdom Kings)
According to Esoteric Buddhism, among existing deities, myōō are
the messenger deities of Dainichi Nyorai. They hold swords intheir right hands and a rope in their left hand. With eyes wide open,

81

Fudō Myōōthey scowl at the world and use their power to punish evil and wickedness.
• Fudō Myōō
Acala Vidyaraja. A deity unique to Esoteric Buddhism and brought to Japan from China
by Kūkai. Fudō is a personification of Dainichi Nyorai and he destroys our worldly desires(bonnō) with his terrifying appearance and the flames that surround him. He protects us
by becoming people’s substitute in times of need.
Tenbu (Devas)
Originating in Brahmanism, there are many deities whose purpose is to protect Buddhas,
Bodhisattvas, and Wisdom Kings from their enemies. Four of them, as a group, are generally
called the Shitennō, the Four Heavenly Kings, and their role is to protect the Buddhist worldin each of the four directions: East, South, West, and North. These are, in the order of thedirection they protect: Jikokuten, Zōchōten, Kōmokuten, and Tamonten

Jikokuten / Zōchōten / Kōmokuten / Tamonten.

• Kongō Rikishi (Niō Guardians)
Two deities in human form standing to theleft and right side of the main gate leading
into a temple, blocking entrance to theenemies of the Buddhas with theirferocious facial expressions. The deity on
the right (as you face the gate) is called
Agyō, and is depicted with his mouth open.
On the left side of the gate, the deity is
depicted with a closed mouth and is called
Ungyō. Most people refer to the pair
together as “Oniō-sama.”

82

Agyō / Ungyō19. Access
Recommended Approaches To Tokushima:
If you arrive in Japan at Narita Airport (NRT):
1) Peach Aviation (a low cost carrier) operates between Narita and Kansai International
Airport (KIX). Highway buses operate direct routes between KIX and Tokushima. You
can also take a train or bus from KIX to the Osaka City Air Terminal (O-CAT;
http://ocat.co.jp/en/) and then take a bus directly to Tokushima. (Almost all buses boundfor Tokushima Station from either Ōsaka Station or O-CAT make stops along the way. In
general, buses depart from these locations about every 15 minutes. Compared to train
fares, these buses are less expensive.)2) Take a bus or train to Haneda Airport and then transfer to another flight to Tokushima
Airport.
3) Take a train to Tōkyō Station, then transfer to the Shinkansen and go to Okayama.
From Okayama Station, transfer to a Seto Ōhashi Line train to Tokushima Station,
passing through Takamatsu on the way.
(A less expensive option than #3 is to take a train to Tōkyō Station and then transfer toa Shinkansen train to Ōsaka. From Ōsaka Station, take a highway bus to Tokushima
Station.)(Note: Option 1 is the cheapest.)
If you arrive in Japan at Haneda Airport (HND):
Choose from options 2, 3, or 4 above. If you go through Tōkyō, though, it isrecommended that you board the Shinkansen at Shinagawa Station instead of Tōkyō
Station.
If you arrive in Japan at Kansai International Airport (KIX):
Choose option 1 above.

Getting to Shikoku from primary access points inside JapanBy AirTokushima Airport
Kōchi Airport

Tōkyō Haneda and Fukuoka airports.
Tōkyō Haneda, Nagoya, Ōsaka, and Fukuoka airports.

83

Matsuyama Airport
Tōkyō Haneda, Narita, Chūbu, Ōsaka, Kansai, Fukuoka, Kagoshima,Naha, and Shanghai airports.
Takamatsu Airport
Taipei airports.

Tōkyō Haneda, Narita, Naha, Seoul, Shanghai, Hong Kong and

By TrainPrimary access points inside Japanand Takamatsu.

Okayama

Tokushima, Kōchi, Matsuyama,

Japan Rail Pass
A very profitable ticket limited to short-term stays in Japan or short tourist related visits.
Including the Shinkansen, this allows unlimited rides on JR line trains. It is necessary to apply
for a Japan Rail Pass before entering Japan.
Price of Exchange Orders (as of August 2017)
Type
Duration
7-Day
14-Day21-DayGreen
Adult38,880 yen
62,950 yen
81,870yenChild19,440 yen
31,470 yen
40,930 yen

Ordinary
Adult
29,110 yen
46,300 yen
59,350 yenChild14,550 yen
23,190 yen
29,670 yen

By BusBus stations are located adjacent to all train stations.
Tokushima • Anan • Kamojima
Tokushima

Tōkyō • Ōsaka (Toku Bus)

Nagoya • Kyōto •KIX • Kōbe • Okayama • Hirosima (Toku Bus)

Muroto • Tokushima Prefecture South
Nahari • Noichi • Tosayamada
Kōchi • Aki
Susaki • KōchiŌsaka • Kōbe (Toku Bus)

Kyōto • Ōsaka • Kōbe (Kintetsu Bus)Ōsaka (Tosaden Bus)
Kyōto • Ōsaka •Kōbe (JR Bus)

Sukumo • Nakamura • Kubokawa • Susaki
Jōhen • Uwajima • Unomachi • ŌzuŌzu • Uchiko • Matsuyama
MatsuyamaKyōto • Ōsaka •Kōbe (Kintetsu Bus)Ōsaka •Kōbe (Uwjima Jidōsha)Kyōto • Nagoya • Ōsaka (Iyotetsu Bus)

Kyōto • Kōbe • Okayama • Fukuyama • Fukuoka (Iyotetsu Bus)

Imabari • Saijō • Niihama • Shikoku-chūō
Awaikeda • Donari • Itano

Kyōto • Ōsaka • Kōbe (Setouchi Bus)Ōsaka • Kōbe (Hankyū Bus)

Marugame • Sakaide • Takamatsu • Shido
Kōsoku Bus)
Kanonji • Marugame • Zentsūji

Kyōto • Yokohama • Nagoya (ShikokuŌsaka • Kōbe (Shikoku Kōsoku Bus)

Takamatsu

Kyōto • Ōsaka • Kōbe (Shikoku Kōsoku Bus)

Takamatsu

Ōsaka • Kōbe (Foot Bus)

84

Takamatsu

Hiroshima (JR Shikoku Bus)

Note: Cities written in bold characters stop at the Nankai Nanba Station in Ōsaka. If Ōsaka
is listed, but not in bold, the stop is at nearby the JR Ōsaka Station.
By Ferry
Wakayama Port
Tokushima Port (Nankai Ferry)Ōsaka-nankō Port
Tōyo or Niihama Port (Orange Ferry)
Kōbe Port
Takamatsu Port (Jumbo Ferry)
Matsuyama-Kankō Port
Hiroshima Port (Ishizaki Kisen)
Matsuyama-Kankō Port
Kitakūshū Kokura Port (Ishizaki Kisen)
Yawatahama Port
Beppu or Usuki Port [Kūshū] (Uwajima Unyu, Orange Ferry)
Sukumo Port
Saiki Port [Kūshū] (Sukumo Ferry)
Getting to Mt. Kōya from primary access points inside JapanBy Air To KIX
KIX
Tōkyō Haneda• Narita [Peach (Low Cost Carrier): http://www.flypeach.com/]
Then
KIX
Mt. Kōya (Nankai Kōya Train Line)KIX
Mt. Kōya (Intercity Bus)
By Train
AnywhereŌsaka Namba(Nankai Kōya Train Line)

Mt. Kōya

Getting Around Shikoku
Public Transportation
When you are short of time, or if you just want a break or want to escape, it is possible touse public transportation. However, while there is service outside of main urban areas, thenumber and frequency of busses and trains decreases.
All four prefectures on Shikoku are interconnected by Highway Buses, and bus terminals canbe found adjacent to train stations.
Getting Between Shikoku and Mt. Kōya
Nankai Electric Railway: http://www.nankai.co.jp/
The starting point for getting to Mt. Kōya is the Ōsaka Nankai Dentetsu Namba Station.
From Namba station to Mt. Kōya, it takes about 1:30 hrs (¥1,990) if you go by limited
express train. Note that there is a discounted round-trip ticket available.
To get to Namba Station from anywhere on Shikoku:
By Highway Bus
1. From Tokushima City, take a Toku Bus.

85

From Takamatsu City, use Foot Bus, but note that there are no busses that go direct
to the 5th floor Nankai Namba Bus Terminal at the Namba station. You can find theFoot Bus by walking 25 minutes from Temple 1 to the West Naruto PA Bus Stop.
2. From Tokushima City, Kōchi City, Matsuyama City, or Takamatsu City, take an Ōsaka
bound bus that makes an intermediate stop at the Ōsaka City Air Terminal (O-CAT),
about a 5 minute walk east of the Namba Station.
(It is possible to buy discounted round-trip tickets to Mt.Kōya that include train fareto/from the mountain, bus fares on local busses on the mountain, and discounttickets for select tourist sites.)
By Train
Go by Shinkansen train from Okayama to the Shin Ōsaka Station. Then transfer to a train
that goes to Shin Imamiya Station, via the Ōsaka Station. From the Shin Imamia Station,transfer to the Nankai Dentetsu Line, and go to Mt. Kōya from there. Or, at Shin Ōsaka
Station transfer to the subway and go to the Nanba Station and go to Mt. Kōya from there.
By AirFrom the Matsuyama Airport, there is an LCC flight that goes to the Kansai International
Airport (KIX). From the Nankai Dentetsu Kansai International Airport Station, take a train to
Tengachaya Station. By limited express this will take about 35 minutes (¥1,390). From theretransfer to a train to Mt. Kōya.
By FerryTake a ferry from Tokushima Port to Wakayama Port. The trip takes about 2 hours and costs¥2,000. From the Nankai Dentetsu Wakayama Port Station, take a train to the Tengachaya
Station. By limited express this takes about 1 hour and costs ¥1,350. From Tengachaya,transfer to a train to Mt. Kōya.
There is a popular ¥2,000 discount ticket available at Tokushima Port for travel to Mt. Kōya.
Another possibility, once you are in Wakayama, is to take a train from Wakayama City
Station to Hashimoto Station. This takes about 1 hour and costs ¥820. From Hashimoto
Station, transfer to the Nankai Dentetsu line for the trip to Mt. Kōya, which should takeabout 1 hour. Be warned, though, that the connections for the Mt. Kōya portion of the rideare scarce.
Information on Mt. Kōya
Mt. Kōya Tourist Association: www.shukubo.net/contents/; Telephone: 0736-56-2616.
Mt. Ishizuchi
There are two routes that can be used to get to Mt. Ishizuchi. The first involves taking a bus
from Matsuyama City to Kuma and then transferring to another bus to Tsuchigoya. The
second route leaves from Saijō, where you take a bus to the ropeway at Mt. Ishizuchi.
The first route, from Matsuyama, is limited on Saturdays, Sundays, and on public holidays
between April 1 and November 30. The second route, from Saijō, runs all year. Because Mt.

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Ishizuchi is a tall mountain, with an altitude of 2,000m, weather is quickly changeable and itis necessary to take great care when selecting the equipment to take with you.

87

20. Useful Basic Japanese
For the most part, the Japanese that you meet while on the pilgrimage will not be able tounderstand English. However, if the people on Shikoku understand that you are a pilgrim
they will do almost anything they can to find an answer to your question. Language is not an
insurmountable problem. Having an electronic dictionary, smart phone, or a PDA withdictionary and/or translation software installed would be a very useful.
Small ryokan and minshuku in rural areas are generally run by elderly couples. If you think
about it realistically, asking people who live their lives in communities of almost exclusively
elderly people like themselves to begin learning a foreign language, beginning with English,
is surely impossible. If foreign pilgrims can see the situation from the perspective of those
accepting the reservation, and try as much as possible to communicate with the owners ineven rough, broken Japanese, it will be greatly appreciated.
A pdf file with practical phrases for a great many common situations isavailable from the Japan National Tourism Organization at the below
link. It is available in English, French, Chinese (Traditional & Simplified),
Korean, and Thai.
Link: http://www.jnto.go.jp/eng/pdf/
In addition to the above very useful brochure, below are the bare-bones basics that will help
you in many situations along the trail.
Basic Greetings & Exchanges
EnglishJapanese Pronunciation

Japanese

Yes/Nohai/iie

はい / いいえ

Pleaseonegai shimasu

お願いしますThank youarigatō-gozaimasu

ありがとうございます

You're welcomedō-itashimashite

どういたしましてExcuse mesumimasen

すみません

Sorry

gomennasai

ごめんなさいGood morningohayō-gozaimasu

おはようございます

Good afternoon

konnichiwa

こんにちはGood evening

konban wa

こんばんはGood night

oyasumi nasai

おやすみなさいGoodbyesayōnara

さようなら

Mr./Mrs./Miss.....san〜〜さん

88Numbers
1

ichi

いち(一)

11

jū-ichi

じゅういち(十一)

2

ni

に(二)

12

jū-ni

じゅうに(十二)

3

san

さん(三)

20

ni-jū

にじゅう(二十)

4

yon

よん(四)

30

san-jū

さんじゅう(三十)

5

go

ご(五)

50

go-jū

ごじゅう(五十)

6

roku

ろく(六)

100

hyaku

ひゃく(百)

7

nana

なな(七)

200

ni-hyakuにひゃく(二百)

8

hachi

はち(八)

1,000

sen

せん(千)

9

kyū

きゅう(九)

10,000 ichi-man

いちまん(一万)10

jūじゅう(十)

0

ぜろ(０)

zero

Time and Days of The Week
Minutefun

ふんSundaynichi-yōbi

日曜日

O'clockji

じMondaygetsu-yōbi

月曜日

Day

hi/nichiひ/にちTuesdayka-yōbi

火曜日

Month

gatsu

がつ

Wednesday

sui-yōbi

水曜日

Morning

gozen

ごぜん

Thursdaymoku-yōbi

木曜日

Afternoon

gogo

ごご

Fridaykin-yōbi

金曜日

Night

yoru

よる

Saturdaydo-yōbi

土曜日

Days of The Month
1 sttsuitachi

一日

9 th

kokonoka

九日

2 nd

futsuka

二日

10 th

tooka

十日

3 rd

mikka

三日

11 th

jū-ichi-nichi

十一日

4 th

yokka

四日

12 th

jū-ni-nichi

十二日

5 th

itsuka五日

20 thnijū-nichi

二十日

6 th

muika

六日

21 st

nijū-ichi-nichi

二十一日

7 th

nanuka七日

22 ndnijū-ni-nichi

二十二日

8 th

yōka

八日

30 th

sanjū-nichi

三十日

89

General Words
Cash

okane

お金

Telephone

denwa

電話

Walletsaifu

財布

Cell phonekeitai

携帯電話

Post office

yūbinkyoku

郵便局

Smart phonesumahoスマホ

Ticket

kippu

きっぷ

Wi-fi

waifai

ワイファイ

Map

chizu

ちず

Chargejūden

充電

Crossingkōsaten

交差点

Hand/leg

te/ashi手/足Signalshingō

信号

Shoe

kutsu

靴

Box lunch

obentō

弁当

Medicinekusuri

薬

Water

mizu

水

Sticking plaster bansōkō

絆創膏

Tea

ocha

お茶

Public bath

銭湯

sentō

Useful Expressions
Yesterday/today/tomorrow

kinō/kyō/ashita

きのう/きょう/あしたDay after tomorrow

asatteあさってm/km

me-toru/kiro-me-toru

メートル, キロメートル(Five) more kilometers.

ato (go) kiro

あと(ご)きろ(30) more minutes.

ato (sanju) pun

あと(30)ぷん

Do you speak English?

eigo ga wakarimasuka

えいごがわかりますか

I don't speak Japanese.

nihongo ga wakarimasenにほんごがわかりません

I don't understandwakarimasen

わかりませんI understand.

wakarimashita

わかりましたI'm (American).

Watashi wa (amerika) jin desu

私は(アメリカ)人です

What's your name?

namae wa nan desuka

なまえはなんですか

I am lost.

michi ni mayoimashita

みちにまよいました

Left/righthidari/migi

ひだり/みぎTurn to the left/right.

Hidari (migi) e magaru

ひだり（みぎ）へ曲がる

East/West/North/Southhigashi/nishi/kita/minami

東・西・北・南What time is it?

ima nanji desuka

いまなんじですか

Please contact ....

....ni renraku shite kudasai〜〜に連絡してください

Please call a doctor (thepolice).

Isha (keisatsu) wo yonde
kudasai

医者(警察)を呼んでくだ

I have a stomachache.

onaka ga itai dasu

おなかが痛いです

I have a fever.

netsu ga arimasu

熱がありますWait a moment.

chotto matte kudasai

ちょっと待ってください

90

さいAsking Directions
Where is.........?

......wa doko desuka〜〜はどこですか

Washroom

toire

トイレ

Grocery store

sūpā

スーパー

Stationeki

駅

Convenience store

konbini

コンビニ

Bus stopbasu-tei

バス停

Hospital

byōin

病院

At Lodging
I'd like to make a reservation.

yoyaku onegai shimasu

予約お願いします

I'd like to cancel a reservation. sumimasen kyanseru shimasu キャンセルします
Tonight/Tomorrow

konban/ashita

こんばん / あすThe day after tomorrow

asatteあさってFor one/For two

hitori desu/futari desu

ひとりです / ふたりです

My name is ....

namae wa .....desu

なまえは〜〜です

I will arrive at (5:30) o'clock.

(goji sanju) pun ni tsukimasu(5:30) 分に着きます

I am at ....... now.

ima .....ni imasu

いま〜〜にいます

Breakfast/Dinnerchōshoku/yūshoku

朝食 / 夕食

I would like dinner.

yūshoku onegai shimasu

夕食お願いしますWithout meals

sudomari desu

素泊まりですI would like another helping.

okawari onegai shimasu

おかわりお願いします

How much is it?

ikura desuka

いくらですかCan I use a credit card?

kādo wa tsukae masuka

カードは使えますか

Can I use the Internet (wi-fi)?

Inta-netto (waifai) wa
tsukaemasuka

インターネット(wi-fi)は

Bath

ofuro

おふろ

Can I do laundry?

sentaku dekimasuka

洗濯できますかIt's delicious.

oishii desu

おいしいですI am a vegetarian.
Fish and vegetables are OK,
but i don't eat meat.

watashi wa bejitarian desu

私はベジタリアンですsakana to yasai wa OK. niku
wa dame.
sakana to niku no ryōhō
dameniku wa dame. gyūniku tobuta no ryōhō dame.

魚と野菜は大丈夫。肉だけダメ。

gyūniku wa dame. buta wa
OK.

牛肉はダメですけど豚肉は大丈夫。

I don't eat fish or meat.
I don't eat meat. I don't eat
either beef or pork.
I don't eat beef, but I can eat
pork.

91

使えますか

魚・肉の両方ダメ。
肉はダメ。牛肉と豚肉の両方ダメ。

I’d like to depart at 7 o’clock asuha nanajini shuppatsu
tomorrow.
shitai

明日は 7 時に出発したい

One night stay/two night stay

i-ppaku/ni-haku

一泊/二泊No rooms are available

manshitsu

満室Share a room

aibeya相部屋

payment

okaikei

お会計9221. Public Information In Foreign Languages
The below Public Information Offices have the ability to offer help in foreign languages. The
offices are open all year, except as noted for selected locations.
For a complete list of Tourist Information Offices throughout Japan, visit the Japan National
Tourist Organization web site at:www.jnto.go.jp/eng/arrange/travel/guide/voffice.php
Information offices in the list are divided into three categories:• Category 1: Part time English• Category 2: Full time English• Category 3: Full time English and other languages
Worthy of note: The list also shows which offices have wi-fi and/or public computersavailable for your use.
It’s safe to assume that someone at the offices listed below will speak English and be able tooffer you help. For other languages, it will depend on the office and the day.
Explanatory Note

Open: O

Telephone: T

Tōkyō Area
Tourist Information Center (TIC)(Shin-Tōkyō Bldg, 1F, JR Keiyō Line, Tōkyō Station. Exit No. 6)
O: 9 am – 5 pm

T: 03-3201-3331

C: Jan 1

Narita Airport (NRT)
Terminal No. 1, Arrival Lobby, 1F
O: 8 am – 8 pm

T: 0476-30-3383

Narita Airport (NRT)
Terminal No. 2, Arrival Lobby, 1F
O: 8 am – 8 pm

T: 0476-34-5877

Kansai Region & Western Japan
Kansai International Airport (KIX)(Kansai International Airport, 1F)
O: 7 am – 10 pm

T: 072-456-6160

Ōsaka Visitors Information Center(NANKAI Railway Namba Station, 1F)
O: 9 am – 8 pm

T: 06-6631-9100

C: Dec 31 - Jan 3

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Closed days: CKōbe Information Center(South side of JR Sannomiya Station)
O: 9 am – 7 pm

T: 078-322-0220

C: Dec 31 - Jan 2

Momotarō Tourist Information Center(JR Okayama station, 2F)
O: 9 am - 8 pm

T: 086-222-2912

Hiroshima City Tourist Information Center(Main entrance (South exit) of JR Hiroshima Station, 1F)
O: 9 am – 5:30 pm

T: 082-261-1877

Shikoku
Tokushima Prefectural International Exchange Association (TOPIA)(In JR Tokushima Station Building, 6F)
O: 10 am – 6 pm

T: 088-656-3303

C: Dec 29 - Jan 3

Miyoshi City Tourist Information Center(In front of JR Awa-Ikeda Station)
O: 9 am - 6 pm

T: 0883-76-0877

C: Year-end and New Year holidays

Kōchi “I” Tourist Information(In front of JR Kōchi Station Building)
O: 9 am - 5 pm

T: 088-826-3337

Aki Tourist Information Center(3 min walk from Aki station)
O: 8 am - 5:30 pm

T: 0887-34-8344

C: Year-end and New Year holidays

Shimanto Tourist Information Center(In Sun River Shimanto, near Nakamura Station)
O: 8:30am - 5:30 pm

T: 0887-35-4171

Dōgō Onsen Information(In front of Dōgō Onsen Station)
O: 9 am to 8 pm

T: 089-943-8342

Ehime Prefectural International Center (EPIC)(2 min walk from Minamimachi Matsuyama City tram stop. In front of Kenminbunka-kaikan
Himegin Hall)
O: 8:30 am – 5 pm

T: 089-917-5678

C: Saturday/Sunday/Holidays/Dec 29 – Jan 3

94

Imabari District Sightseeing Information(Imabari Station, 1F)
O: 9 am - 7 pm

T: 0898-36-1118

C: Dec 29 - Jan 3

Takamatsu City Information Plaza(In front of JR Takamatsu Station)
O: 9 am – 6 pm

T: 087-851-2009

C: Dec 30 - Jan 3

Takamatsu Airport (TAK) Information(Takamatsu Airport, 1F)
O: 8:15 am - 9:35 pm T: 087-814-3355

C: Dec 30 - Jan 3

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22. Legends and Folklore Found Along The Pilgrimage
Given the remarkable fact that Kōbō Daishi is a religious giant on Shikoku, more so thananywhere else in Japan, there is no limit to the stories we can find about him if we look forthem. There is a tendency here to connect almost anything to him and his life. There areeven examples of stories and legends about other people that have changed over the years
so that Kōbō Daishi has become the protagonist and hero of the story.

Temple 10, Kirihata Kannon(Awa City, Tokushima Prefecture)
When Kōbō Daishi was passing through this area, he waslooking for new cloth to mend his worn out robes. At Temple
10, Kirihataji, he met a young woman who was weaving clothof the finest material, which she freely and generously gaveto Kōbō Daishi. After donating the cloth to him, the young
woman told him that her desire was “To serve the Buddha
and save all sentient beings.” Hearing this, Kōbō Daishi
ordained her and she became a nun. Immediately after
taking the ordination vows, she changed into Senju Kannon
Bosatsu. In other words, she became a Buddha in this verylife (Sokushin Jōbutsu).
Kirihata Kannon

Ryūsuian(Kamiyama Town, Tokushima Prefecture)
One summer, a lone pilgrim arrived at Ryūsui
Hermitage exhausted and dying of thirst. Upon arrival
he collapsed. At that time, a monk happened to passby, and using a branch from a weeping willow tree
performed an incantation bestowing the Buddha’s
divine blessings on all beings. With this, a spring
opened on the spot, and pure spring water gushedout, thus saving the life of the pilgrim. That willow
tree branch took root and grew into a large tree, and,along with the spring, has provided pilgrims a place torest ever since.
Temple 18, Onzanji(Komatsushima City, Tokushima Prefecture)
Kūkai thinks of his mother.
Originally this temple had the policy of forbidding
women entrance. While Kūkai was performing ascetic
practices here, his mother, Tamayori Gozen, came all
the way from Zentsūji to greet him. Because of the96

Ryūsuian

Onzanjipolicy forbidding women, though, she wasn’t allowed
into the temple compound, so Kōbō Daishi performed
17 days of ascetic practice chanting a secret mantra
while standing under a waterfall in order to successfully
lift the ban. After this, his mother was able to enter andvisit him. It is said that after this incident, Kōbō Daishi’s
mother shaved her head and became a nun here at
Temple 18.

Temple 19, Tatsueji
Tatsueji Kurokamidō(Komatsushima City, Tokushima Prefecture)
The Buddha sees through someone’s wrongdoing.
A woman named Okyō, from what is now Shimane Prefecture, killed her husband andescaped to Shikoku with the man she was having an affair with. While here at Tatsueji she
felt remorse for what she had done and begged forgiveness from the temple’s enshrined
deity. After expressing remorse for her actions, her long hair became entangled in the rope
hanging down from the temple bell and the rope pulled Okyōs hair and scalp right off herhead. She managed to live and lived out her days as a nun. Tatsueji is one of the pilgrimage
barrier temples so it is said that people who perform bad actions and are not worthy will not
be able to pass beyond this temple.

Egret Bridge [Shirasagibashi], In front of Tatsueji(Komatsushima City, Tokushima Prefecture)
Emperor Shōmu commanded Gyōki to make a long-life Jizō Bosatsu statue and to enshrine itat this temple for Empress Kōmyō to use as a personal Buddha statue as she prayed for aneasy childbirth. While he was looking for an appropriate location to place the statue, a loneegret appeared, and after dancing, stood on the bridge that spanned the Tatsue River.
The bridge has since been called Egret Bridge, or Ninth Bridge. The origin of Ninth Bridge
comes from the following story: There was an emblem that displayed the positions of thenine worlds on this bridge. When people with evil points of view, or who had performed
many evil deeds, stood on the bridge, they would spontaneously get disoriented andparalyzed, unable to walk even one more step. At that time, without doubt, the egret would
perform its lone dance and stand on top of the bridge. It is said that people who cross thebridge without seeing the figure of the egret are pious men and women.
The legend of the windy trail where frost doesn’t fall
(Katsuura Town, Tokushima
Prefecture)
Kōbō Daishi was doing an all-night
vigil on a large rock, but when he wasunable to bear the heavy snow andcold, he asked the local villagers forsomewhere to spend the night. The
villagers agreed, and to warm him
they broke apart a valuable loom andTopography map of Ikuna and Sakamoto

97

used the firewood to build a fire to warm him. Kōbō Daishi heard the villagers say that they
were suffering from frost and a lack of drinking water, so with a bow of gratitude, he thrust
his stick into the ground, opening a fresh water spring. He also chanted the Nembutsu(Namu Amida Butsu) and forbid the further occurrence of frost.
The locations of Ikuna and Sakamoto are related. Ikuna is located in a spacious basin
between the mountains, making it easy to warm. When compared to Ikuna, Sakamoto is at
a higher elevation and the water of Tani Stream is cold, which cools the air. Geographically,
Sakamoto is located in a narrow valley. Because of the geographic differences between the
two locations, an updraft blows from Ikuna in the direction of Sakamoto, making it difficult
for frost to form in Sakamoto. The “Legend of falling frost” matches this natural topography
perfectly.

Shashingatake(above Temple 21, Tairyūji)
When Kūkai was 24 years old, he wrote in his book Sangō Shiiki, “I climbed Mt. Tairyū in
Awa Province and meditated at Cape Muroto in Tosa
Province. The valley echoed my voice and the planet
Venus appeared in the sky.” Legends say that Kūkai
performed ascetic practices here when he was 19
years old, chanting the mantra for Kokūzō Bosatsu
1,000,000 times (a practice called the Kokūzō
Gumonjihō), which gives the chanter a superhumanmemory.
Shashingatake
Bekkaku Temple 4, Saba Daishi(Kaiyō Town, Tokushima Prefecture)
Gyōki was performing ascetic practices in the area
(over years, this changes from Gyōki to Kūkai). One day,while resting on a hilly road, a mule driver appeared,
carrying his son and some salted mackerel (saba) on an
obviously tired mule. Gyōki worried about the mule,but the mule driver took no notice. In order to correct
the mule driver’s behavior, he made the weak mulestronger, brought some of the salted mackerel back tolife, and taught the mule driver that human’s desires
Saba Daishi
are limitless. The mule driver, now awakened to theteachings of Buddhism, built a hermitage for Gyōki,
which became the origin of the name Saba Daishi inthis area. It is said that if you pray at this temple andabstain from eating mackerel for three years, yourwishes will come true.

Mother River [Haha Gawa](Kaiyō Town, Tokushima Prefecture)
Once upon a time, during a period where droughts

98

Haha Gawa

continued relentlessly and a lack of drinking water was
becoming a problem, a mother, in order to get water
for her child to drink, set off into the mountains to findsome. While bringing back the water she had founddeep in the mountains, she met a monk on pilgrimage.
Seeing the precious water, the monk requested it fromthe mother and thinking “This is for my child, but he isa pilgrim,” she gave it to him. Deeply impressed, themonk said an incantation over the ground using his
five-pronged Vajra (gokosho) and at once a river

Gorogoro Ishi

appeared. Since that time, the river has been called theMother River, and the water never dries up and isalways clear and clean.
Gorogoro Ishi [Scattered Stones](Tōyō Town, Kōchi Prefecture)
Gorogoro refers to the many Japanese adjectives withthe aspect of big stones. In the period when there were Mikurodō
no paved roads, when waves washed ashore getting
sections of the path wet, small, slippery boulders would
fly around, hitting here and there. At these times, it
was necessary to pay very careful attention when
walking in these dangerous areas. Gorogoro Ishi
(Scattered Stones) has become a legend in this region.
Mikurodō(Muroto City, Kōchi Prefecture)
After leaving the university in Nara, it is said that Kōbō The Seven Wonders of Muroto
Daishi performed ascetic practices in a cave called(Kane Ishi)
Mikurodō. When he was 19 years old, while he wasdoing those practices here, he had the mysterious experience that he later described in abook he wrote: “Venus, shining in the sky, flew into my mouth.” This is the cave where that
occurred.
The Seven Wonders of Muroto(Hotsumisakiji, Muroto City, Kōchi Prefecture)• Ichiya Konryū no Iwaya [Cavern Built in One Night] (An inner temple that Kōbō Daishi built
in one night)• Kuwazuno-imo (described in another story below)• Nejiri Iwa [Twisted Rock] (In order to provide a place for his mother to take refuge in, Kōbō
Daishi used the power derived from his Buddhist practices to bend this rock)• Kane Ishi [Bell Rock] (A rock that gives off a metallic sound when struck)• Myōjō Ishi [Venus Rock] (Using the power derived from Kōbō Daishi’s Buddhist practices, arock radiated light and drove out a poisonous dragon/snake)99• Me Arai Ido [Eye Washing Well] (A well with waterthat Kōbō Daishi blessed, making it effective fortreating eye diseases)• Gyōzui no Ike [Purification Bath Pond] (While doing
ascetic practices here, Kūkai bathed and purified
himself in this pond)
Temple 25, Shinshōji
Shinshōji(Muroto City, Kōchi Prefecture)
The honzon that saved the daimyō from drowning.
In the year Keichō 7 (1602), the daimyo of Tosa
Province, Yamauchi Kazutoyo, had an accident whilesailing in the open sea off Cape Muroto. Suddenly, outof nowhere, a monk appeared and took control of theboat and it was able to safely return to port. Once on
shore, they pursued the monk but he disappeared at
Shinshōji. When they worshipped the Jizō Bosatsu
statue enshrined in the main hall, they saw that it was Iwamotoji (Ceiling Paint)
sopping wet, from top to bottom, and they realizedthat he had been the monk from before. The statue isconsidered the guardian deity of local fishermen andmiraculously provides them safety and security while atsea.
The Seven Wonders of Iwamotoji, Temple 37
Kongōfukuji(Shimanto Town, Kōchi Prefecture)• Koyasu Sakura [Easy Childbirth Cherry Blossom Tree] (Kōbō Daishi prayed for safe
childbirth under this tree)• Sando Guri [Three Times Chestnut] (described in another story below)• Kuchi Nashi Hiru [Leech Without A Mouth] (A leech that lost its mouth when Kōbō
Daishi chanted an incantation)• Sakura Gai [Sea Shell Cherry Blossom Tree] (A sea shell on the beach changed into acherry blossom petal• Fudegusa [Brush Plant] (When Kōbō Daishi buried a calligraphy brush at the beach aplant that resembled the brush sprang up)• Shiri Nashi Kai [A Shellfish Without a Rump] (When Kōbō Daishi performed an
incantation, a sharp pointed shellfish became round)• To Tatezu no Shōya [The Village Headman Who Put Up A Door] (A house that thieves
could not enter because of Kōbō Daishi’s Buddhist power)
Temple 38, Kongōfukuji(Tosashimizu City, Kōchi Prefecture)
It is said that Cape Ashizuri is the closest point to Fudaraku, the mountain where Kannon
lives and the ideal world worshipped as Amida’s Pure Land. “Fudaraku Tokai" (Crossing thesea to Fudaraku) is when a person gets in a small boat and, aiming in the direction of100

Fudaraku, starts rowing towards open sea, with nointention of ever returning. It was a boat journey ofboth hope and despair.
The Seven Wonders of Ashizuri, Kongōfukuji, Temple
38(Tosashimizu City, Kōchi Prefecture)• Jigoku no Ana [The Hell Hole] (A hole that
continues to under the main hall)• Kōbō Daishi no Tsumebori no Ishi [Kōbō Daishi’s

The Seven Wonders of Ashizuri(Jigoku no Ana)

Fingernail Marked Rock] (Kōbo Daishi carved
characters into the rock with his fingernails)• Kame Yobi Ba [Tortoise Calling Place] (The place
where Kōbō Daishi called on tortoises to help him
cross over to an offshore reef)• Ichi Ya Konryū Narazu Torii [The Torii That Wasn’t
Built In One Night] (The remains of a torii that
Kōbō Daishi was unable to build in one night)• Shio no Michihi Chōzubachi [The Tide’s Ebb &Flow Washbasin] (Water in a rock that goes up

Butsumokuji (Kachikudō)and down in time with the ebb and flow of thetide.
• Kame Ishi [Tortoise Rock] (This is suited for acompass for the Kame Yobi Ba, above)• Yurugi Ishi [Swaying Rock] (With the movement of
the rock, you can understand the good and evil in
people’s hearts)• And others.
Hakuō Gongen nearby Meisekiji

Temple 42, Butsumokuji(Seiyo City, Ehime Prefecture)
The temple that is friendly to animals.
On the advice of an elderly person, Kūkai was riding on the back of an ox for a while, when
he saw a Buddhist wish-fulfilling jewel caught in a camphor tree with light shining out of it. It
was the very same one that Kūkai had thrown into the air in an Easterly direction when hewas still in China in order to choose a place suitable for the teachings of Buddhism. Becauseof this connection, a lot of people hold memorial services for their cattle and horses in a hall
devoted to domesticated animals in the temple compound. Recently, many people stretch
the meaning of this story and visit to hold memorial services here for their pets.
Temple 43, Meisekiji(Seiyo City, Ehime Prefecture)
Because a stone was raised, we say “Ageishi-san.”101

Long ago, a beautiful young girl, who happened to be
an incarnation of the One-thousand armed Kannon
Bosatsu, was transporting a large stone late at night,
when, before she realized it, it was dawn. It is said thatthe incarnation was so surprised to see the sun risethat she disappeared. That stone is now revered as
Hakuō Gongen and a small roadside shrine has been
built for people to make offerings. Even today, the local
people affectionately call this “Ageishi-san” (Mr.
Under the bridge at Toyogahashi
Raised-up stone).

Bekkaku Temple 8, Toyogahashi(Ōzu City, Ehime Prefecture)
On one severely cold night, Kōbō Daishi was spending
the night under this bridge. However, because of thecold and his hunger, he couldn’t sleep, and he said that
this one night, waiting for dawn, had felt like ten nights,
and this bridge has since then been called the Ten
Nights Bridge. This story is the origin of the custom on Amikake Ishi
the pilgrimage of thinking of Kōbō Daishi as you cross
any bridge and not letting your walking stick touch theground.

The Net Covered Rock [Amikake Ishi](Matsuyama City, Ehime Prefecture)
There were two boulders that were a bother to all of
the farmers in a certain village and they wanted tomove them. But the boulders were large and would notbudge, no matter what the farmers did, and they were Emon Saburō Statue at Ishiteji
at a complete loss on what to do. Just at that moment,
Kōbō Daishi, who was doing ascetic practices all over Shikoku, happened to pass by.
Deciding to help the rather slow-minded villagers, Kōbō Daishi wrapped the two boulders in
a net, attached the net to a shoulder pole, and was carrying them off when the pole broke.
It is said that one piece of the broken pole and one of the boulders went flying off in the
direction of Ookubo, a neighboring area, but the other piece still, today, remains in this area.
The boulder is still sitting there by the side of the road, with the entire surface showing thepattern of the net. From ‘he covered them with a net’ we get the story ‘amikake ishi,’ therock covered with a net.
The Legend of Emon Saburō [The beginnings of the Shikoku Pilgrimage](Matsuyama City, Ehime Prefecture)
The following took place in 824 C.E. Emon Saburō was the head of an inhumanly greedy andcruel powerful family in Ebara, Iyo Province. One day, a travelling monk (Kūkai, but Emon
didn’t know this) stopped in front of Emon’s house while doing takuhatsu, but rather thandonate anything, Emon beat him with a bamboo broom and drove him off. The monk’s
begging bowl shattered into eight pieces and the pieces scattered all around.

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From the very next day, Emon’s eight sons began dying, one after the other. As you would
expect, Emon was heartbroken. One night shortly after, Kūkai appeared to Emon in a dreamand said, “Because of your stupid sins, your sons have died. If you undertake the pilgrimage
to the temples on Shikoku you can repent for your actions.” Realizing that the travellingmonk he had beat with the bamboo broom had been Kūkai, he set off on the pilgrimagearound Shikoku in order to find him and express his regret–but he was never able to findhim.
Never meeting Kūkai, it occurred to him to walk his next, and 21 st, pilgrimage around theisland in the counterclockwise direction. Arriving at the foot of the mountain below Shōsanji,
what is now Temple 12, he was completely worn out, at the point of death, and collapsed.
Seeing him there, Kūkai appeared and asked Emon if there was anything he wanted. Emonanswered that he wanted to be reborn into the Kōno Family in Iyo Province and then diedon the spot. Kūkai placed a stone on which he had written “Emon Saburō Reborn” in Emon’s
hand and then said a prayer for his rebirth.
Later, a son was born into the Kōno Family but one of his hands would not open. Once they
were able to open it, they found a stone that said “Emon Saburō Reborn.” This boy was thereincarnation of Emon Saburō, and the stone is now on display in a small museum at Ishiteji,
Temple 51. People say that this was the beginnings of the Shikoku Pilgrimage.

The One-eyed Carp Well [Katamebuna no Ido]
(Matsuyama City, Ehime Prefecture)
A farm family began to fry a carp from a well near their house for lunch when Kōbō Daishi
happened to pass by, looking as if he was doing takuhatsu (mendicant begging practices).
“How pitful. Please give me the carp,” he said. “We’ve
already fried one of the eyes, so there’s nothing you
can do to help it,” replied the farmer, but Kōbō Daishi
took the one-eyed carp anyway, and throwing it into
the well, it is said that after he said the nembutsu overit (Namu Amida Butsu), it came back to life. Since thistime, people say that one-eyed carp come and go inthis well and in the neighboring Murasaki Well (picture),
which is connected to it by a small canal.
Murasaki Well

Dog Mound Pond [Inuzuka Ike]
(Imabari City, Ehime Prefecture)Long ago, the two neighboring temples # 57 (Eifukuji)
and #58 (Senyūji) kept a pet dog. At that time, because
one monk served as the Head Monk at both temples,when he wanted the young monks that he entrusted
the temples to when he was out to do something for
him, he would ring the temple bell, which called thedog, who then got a messenger to go to the priest. But,
one day, either by accident or because of themischievousness of the young monks, both temples
Inuzuka Ike

103bells were run at exactly the same time.
Completely unable to decide which bell it should go to,the dog threw itself into the pond in front of him andperished. Since then, this pond has been called“Inuzuka Pond, “Dog Mound Pond.
Mannō Pond [Mannō Ike]
Mannō Ike
(Mannō City, Kagawa Prefecture)
Kagawa Prefecture has, since long ago, gotten little rain
and the local people have been tormented with a lackof water. To counter this, Mannō Ike was built on ascale that even today makes it the largest reservoir inJapan. During repair and restoration, the work was so
difficult that no progress at all was being made. To
resolve the problem, in 821 the government
dispatched Kūkai, who was already a local hero, andusing the labor of the people who idolized him and had
gathered when he arrived, he completed the project in View from Mt. Kotohiki
the blink of an eye.

Temple 68, Jinnein(Kannonji City, Kagawa Prefecture)
The Legend of the Origin of “Kotohiki.”In the year Taihō 3 (703), while Nisshō Shōnin, a highmonk of the Hossō Sect, was practicing austerities, hediscovered a small boat on the sea with an old man in it
playing a koto. To his ears, Nisshō Shōnin heard a divine
Tonshōden (Sutoku Jōkō Mausoleum
message from Usa Hachiman Daibosatsu. Feeling thatat Temple 81)
the old man must be an incarnation of the Daibosatsu,
he pulled in the divine boat and the koto and enshrined them on Kotohikiyama (Mt.
Kotohiki), changing the name of the place to Kotohiki Hachimangū. When the government
mandated the separation of Shintō and Buddhism in the Meiji period, Kotohiki Shrine andJinnein separated into separate institutions.
Sutoku Jōkō
(Sakaide City, Kagawa Prefecture)
Jōkō is the official rank given to retired emperors. During the Sutoku Jōkō (1119ꟷ1164)
period, the social stability of the Heian Period (794-1192) continued but the imperial family
followed a selfish political policy of hegemony, acquiring land repeatedly from the beginningof their reign to the very end. Because of this state of affairs, in 1123 Sutoku Jōkō became
the 75th emperor, but in name only, and was forced to abdicate in 1142. After his abdication,
political strife continued among several politically powerful people, culminating in civil war
in 1156. Sutoku Jōkō was banished to Sakaide in what is now Kagawa Prefecture as a resultof the war, imprisoned for a period of time, and finally assassinated in 1164. It was summer

104

when he was assassinated, and in order to preserve thebody while they were waiting for word from the capital(Kyōto) on what to do, they immersed the corpse in“Yasoba Water.” Later, they cremated the body andburied it in the neighborhood of Temple 81, Shiromineji.
Afterward, Temple 79 was given the name Tennoji,
Emperor’s Temple, and a shrine to Sutoku Jōkō waserected at Shiromineji. Because of his tragic andmisfortunate life, many tales, legends, and paintings
Yasoba no Shimizu
have made their appearance since these times, allrelated to Sutoku Jōkō’s vengeful ghost.

The Pure Water of Yasoba [Yasoba no Shimizu](Sakaide City, Kagawa Prefecture)
During the reign of Emperor Keikō, In order toeliminate a mysterious fish from the Southern Sea, theson of Yamato Takeru and eighty of his retainers went
off to fight it, only to be swallowed whole by the fish.
The Bell of Temple 80
They started a fire while in the fishe’s belly andescaped, with the fish dying at the same time. However,even though they had escaped, the soldiers thenapparently died of asphyxiation because of the poisonous
air inside the fish. A boy appeared and forced them to drink
some Yasoba water, which brought the soldiers back to life.
After these events, Yamato Takeru’s son began to rule theentire region under the name Sarureō.
The Bell of Temple 80, Kokubunji(Takamatsu City, Kagawa Prefecture)Long ago, the ruler of Takamatsu liked the temple bell at
Kokubunji so much that he took it back to his home, but
after doing so disasters struck continuously. Because thebell started to sing “get back to Kokubu” at this time, he
Bishamon Kutsu no Shashin
decided to return it to Kokubunji. Carrying it to Takamatsu(from Shinnen Book 1687)
had required fifty men to carry it for many days, but for the
return trip it only required 8 men carrying it for one day. The bell became known as the bellthat softened people hearts and we still hear it referred to as that today.
Becoming a Monk at Bishamon’s Cave [Bishamon Kutsu no Shashin](Takamatsu City, Kagawa Prefecture)105

Unshiki was a believer in Kōbō Daishi living in Bingo Province,
and at the age of 18 he had a dream in which he received a
divine message that said, “Go on pilgrimage and look for
Chigogatake at Shiromineji in Sanuki.” In the summer of 1681 heset off on his pilgrimage from Marugame, and when he arrived
at Chigogatake, he tried to climb the cliff but got caught in therocks. When he was even failing on his second attempt, a monk
appeared out of nowhere and saved him.
The Legend of the Cow Devil at Goshikidai Mt. Aomineyama[Goshikidai Aomineyama no Ushioni]
Ushioni at Temple 82(Takamatsu City, Kagawa Prefecture)
This story involves a monster cow devil that appeared in a village and was doing wicked andevil deeds. On the orders of the local ruler, Yamada Kuroda Takakiyo, a master of the bow
and arrow, went out and killed it. Fearing a curse from the dead cow devil, he cut off bothhorns and offered them to Negoroji, along with 15 bags of rice, and then performed a
memorial service for the cow.
The Legend of the Female Diver Who Took The Jewel [Ama no Tamatori Densetsu] Shidoji(Sanuki City, Kagawa Prefecture)
Putting your life on the line for the love of your child.
When Fujiwara Fuhito built Kōfukuji Temple in Nara, his younger sister, who had married in
China, sent him three treasured items. However, the boat sank In Shido Bay and a dragon
king snatched one of the treasures, a wish-fulfilling jewel. Fuhito went to Shido in order to
get it back. He married a local woman diver and they had one son, Fusasaki. The legend goeson to say that the diver then made an arrangement with Fuhito and the son was installed asan heir in the Fujiwara family, after which she sacrificed her own life in getting the wishfulfilling jewel back from the dragon king. This sad legend is depicted in a painting called“Shidoji Engi Ezu,” a painting depicting theorigin story of Shidoji Temple. To ensure hismother’s happiness in the next world,
Fujiwara Fusasaki built 1,000 stone pagodas
at Shidoji Temple. The relics remain today
and are called “Ama no Haka,” the female
diver’s grave.
Ama no Tamatori Densetsu

Three Mountains of Mizushi [Mizushi Sanzan](Higashikagawa City, Kagawa Prefecture)
Based on the Three Mountains of Kumano (Kumano
Sanzan) in Wakayama Prefecture, the three mountains
in Mizushi are organized around Mizushi Shrine at theircenter. It is said that Zōun (1366—1449) of Yodaji
Temple divided the deity from a shrine in Kumano andbrought it here to Mizushi Shrine. The shrine was
opened in the later-half of the 8th century and the Akai
well that was dug by Kūkai is found there. In the106

Mizushi Sanzan

northeastern Bath District, there are stone baths that areused by worshippers to purify their bodies.

Kuwazuno-imo, Kuwazuno-kai, Kuwazuno-nashi,
Kuwazuno-kuriThis type of legend is rather common. People say thatwhen Kūkai was walking the pilgrimage he would ask the
local people for potatoes (imo), shellfish (kai), pears (nashi), Kuwazuno-imo
and chestnuts (kuri), but the people were reluctant and(Bottom of Temple No.24)
untruthfully responded “Their quality is very bad and they
are inedible.” Kūkai, realizing this, then chanted the nembutsu (Namu Amida Butsu) and all
the items truly became unsafe and inedible. There is also a story along these lines about apeach tree that had withered.
As a general rule, these sorts of stories are superstitions. These types of stories were alreadybeing published in books in 1683, but it can be surmised that perhaps these were mistaken
stories of belief in Kōbō Daishi that were spread by Kōya Hijiri in the areas around Mt. Kōya.
First, it is difficult to imagine Kūkai, as a saint and practitioner of ascetic practices, asking forliving things. From the standpoint of donations, it is also difficult to imagine Kūkai
requesting the local people for charity. It is good to think of these types of legends as
superstitious beliefs.
[We find similar descriptions in Jakuhon’s book, Shikoku Henro Kudoku Ki (1703)].

Sando-guri, Yondo-kuri, Nanado-kuri
Because children wanted chestnuts, Kōbō Daishi performed an incantation and made thechestnut trees bear fruit many times each year.
Sando-guri (Three-times Chestnuts) stories can be found in:• Kannoji Temple, Susaki City
• Kanonji Temple• Iwamotoji Temple• Izutazaka (a long tunnel section near Nakamura City)• Saifukuji Temple in Ueno section of Doi Town, Shikoku Chūō City
• Kinokawa section of Doi Town, Shikoku Chūō City
Yondo-kuri (Four times Chestnuts) or Nanado-kuri (Seven-times Chestnuts) stories can befound at Mado Tōge Daishido, Tafukuin (Daishi Hall in Tafuku Temple at Mado Pass, near
Temple 41, Ryūkōji).

Stories about diseases that have been cured:• Zenzaburō of Kishū Kōyasan (Wakayama) was cured of stuttering by undertaking apilgrimage.
• Eight people from Kishū Ito-gun (Wakayama), together, stayed at the house ofKanshichi, a deeply pious believer at the foot of the mountain below Shōsanji Temple.

107Kanshichi asked the eight people to pray for his wife’srecovery from a disease. Immediately after they
entreated the deity at Shōsanji Temple, the wife
recovered.
• The daughter of Amachiya Hichiemon, a deeply pious
believer from Aki-gun Noneura (Kōchi), had a tumor
on her neck when she was 15 years old, but
recovered when she and her parents went on apilgrimage.
• The daughter of Matajurō, a deeply pious believer
from Kaifu-gun Hiwasaura (Tokushima), had some
sort of mental derangement. Her parents took her ona pilgrimage and after about the 30th day, thedaughter’s mind calmed and they returned home.
• A leper from Izumi went on a pilgrimage and was cured.

The daughter of Matajurō from
Shikoku Henro Kudoki 1690

• A young woman from Takamatsu, with no hope of surviving, was cured after
entreating a deity. Therefore, it is not suitable to have someone visit the temple on
your behalf, even with an impure body, complete the visit yourself.
• Similarly, an old woman with a distended belly since birth, entreated the deities at
Zentsūji and was cured. To show her gratitude, she completed the pilgrimage.
• Shōbei, of Uwajima Shimomura (Ehime), had a weak constitution, but by offering freelodging in a zenkonyado, his disease was cured.

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Acknowledgements
I have been introducing and providing information about the Shikoku Pilgrimage to nonJapanese since 2004. As a registered surveyor, because my specialty is making maps, I makeand publish the English guidebook & maps entitled "Shikoku Japan 88 Route Guide," andduring the process of updating the information in the guidebook, I have dealt with various
questions from non-Japanese. When dealing with questions about Japanese society, forwhich the recipient may not have the deep basic knowledge that a Japanese citizen
naturally would, I worry about embedding stereotypes particular to the islands of Japan. In
this book I have compiled all of my thoughts on the many individual questions and doubts I
have collected while responding to these inquiries.
I'm sorry to say, though, that, like the typical Japanese, my knowledge of foreign languages
is not very deep, and even though I had no hope of finding funds to translate this document
into other languages, I continued to write. Then, unexpectedly, I received an offer of thefunds necessary to translate it from the Tokushima Prefectural Tourist Association. Becauseof this assistance, it was possible to translate this into five languages (English, French,
Korean, Traditional Chinese, & Simplified Chinese) and release it to the world.
On behalf of the Tokushima Prefectural Tourist Association and myself, I would like toexpress our heartfelt gratitude to all of the individual non-Japanese pilgrims that have been
the motivation for our activities. David Turkington had responsibility for the English
translation and provided significant advice to compensate for my shallow knowledge. David
Moreton has been an essential partner in all of my activities. Furthermore, I want to thankall of the translators for their work, who, disregarding advantages and disadvantages,
cheerfully translated despite my selfishly inserting ideas that happen to occur to me whilerevising the contents even as they worked. I want to express my feelings of gratitude to
Kōbō Daishi as well as the Shikoku Pilgrimage itself for providing the opportunity to meetsuch wonderful people.
Many similar publications, written for Japanese readers, line bookshelves in bookstores herein Japan, but I want to offer my respect to all those pilgrims who come from afar and crossthe oceans with the specific intent of walking the pilgrimage trail on Shikoku, and it is my
privilege to offer this to all of them free of charge.
[20161113]
Shikoku Pirglimage -A Guide For Non-JapanesePublished: 2017.08
Author: Naoyuki Matsushita © 2017
Translate and edit: David Turkington © 2016
Cooparation: Tourism Tokushima
Cover: No.31 Temple Chikurinji

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Tatsuno K, (2001) Shikoku HenroDavid, C. M. (2004) Gaikokujin no mekaramita Shikokuhenro
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Shinnen. translated by Inada, M. (2015) Shikokuhenro Michishirube
Matsushita, N. (2017) Shikoku Japan 88 Route Guide
Website http://www.shikokuhenrotrail.com/ Shikoku Hachijūhakkasho Meguri
Website http://www.i-manabi.jp/index.php Ehimeno Kioku
Website http://e-kiyo.sakura.ne.jp/ Dokugyōan LAND

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