The pilgrimage is in the mind

There are four sites which the Buddha said his disciples can go to for pilgrimage: where he was born (Lumbini), where he gain enlightenment (Bodhgaya), where he taught the first sermon (Sarnath) and where he passed into Parinirvana (Kushinara).

However, a typical Buddhist pilgrimage would normally, include other places of Buddhist interest, especially places like Nalanda and Rajgir (Rajagaha in Buddha's time).

In my travels, I have visited many ancient Buddhist sites. Some are just a historical park, a UNESCO reserve, a national monument. But others are clearly pilgrimage places.

What in particular makes a site a place of pilgrimage?

In 2009, I visited Borobudur in Indonesia and had a rude shock. Although it was not common regarded as a pilgrim site, I had thought of it as a pilgrimage in my mind. Unwittingly, I went there on an Indonesian public holiday. To my horror, the whole monument was like a theme park or play ground. Any sense of religious solemnity and sanctity was completed destroyed by the hoards of local tourists. They were having picnic in the park, climbing all over the monuments and the stupas, blatantly ignoring the signs that says "do not climb" and the security guards made no effort to rein in the crowds. I felt incredulous.This was a holy place and not a play ground. I took up the "do not climb" sign and waved it at anyone who tried to climb onto the stupas. But it was useless. They sheepishly got off the stupas, waited till I turn around and they climbed back onto it. I was totally devastated. The "pilgrimage" which I had imagined in my mind was completely destroyed.

Later that year, I gained an interesting perspective from a talk by Professor Frederick M. Asher. He said that people relate to a pilgrimage site in four ways: We sense them through how they were recorded in the scriptures. We visualize them through the accounts of the early Asian pilgrims. We understand them through the recent archaeological findings and studies. And finally we experience them through the fabrications and presentations of the sites' management.

Thus, the pilgrimage really exists in the devotee's mind, created through the scriptures, ancient accounts and archaeological findings as well as the way the pilgrim site is presented.

It was interesting when Professor Asher said that the Chinese "fabricated" place of pilgrimage, such as "transplanting" Mt Potalaka from India onto Chinese land as Mt Putuo.

In the case of Borobudur, it was not a pilgrimage place in the scriptures. There were no records of early pilgrimages. However, it had great archaeological significance. It also had great religious significance as it is the biggest Buddhist temple in the world and served as a center of focus for the Buddhists in an Muslim majority region. Unfortunately, the site's management did not try to promote it as a site of pilgrimage. In seems to me that the authorities attempt to de-emphasize the religious significance of the site, such as through banning the celebration of Vesak day at Borobudur. Vesak celebrations had to be done in the Mendut temple near by.

Bodhgaya was one of the four holy places mentioned by the Buddha. It is probably the most significant, because that was where the Buddha gained enlightenment and realized the Dharma we, as his disciples, try to practice. This can be seen by the huge numbers of pilgrims who converge there each pilgrimage season. But the effect was not necessarily spiritual.

The first day when I arrived at Bodhgaya, I was a little overwhelmed by the crowd of touts and beggars outside the Mahabodhi temple. Upon entering the temple, there were huge crowds, not all of them pilgrims -- many were Indian locals or tourists and mainly Hindu.I had always imagined Mahabodhi temple as a serene temple park with people doing their religious contemplation quietly, talking in hushed tones. But instead it was like a theme park. There was a multi-national Tipitaka Chanting session going on and there were many Buddhist groups from various countries chanting the Tipitaka loudly and over the sound systems. Then there were many small pilgrimage groups with their guides using loud-hailers, trying to get themselves heard over the noise. And there are bogus monks, trying to get your attention to give you a blessing and get some tips, or trying to talk you into giving some donation for their education. It was a little overwhelming, and not quite spiritually uplifting.

In the book Rude Awakening, one of the authors Nick Scott noted:

Although we were never quite certain where we were, we knew when we were near a holy site by the change in the way people treat us: the friendliness and helpfulness we experienced as we went through the rest of the country side would disappear. Instead of being seen as pilgrims to be helped, we were seen as a source of income.

It is quite an irony that as a holy place, it is anything but holy, not just in terms of the atmosphere, but also the people.

With the mess and noise, persistent touts and beggars, the need to constantly look out for your belongings, and trying to turn away from the sight of some really wretched beggars, it can be really difficult to feel spiritual.

I could see that Ven Dhammika was some what affected by the noise and din. But each time we go round the temple and passed by the Bodhi tree, I could see how it seemed to inspire his faith and devotion.

And then I realized that I had let the environment and atmosphere of the site affected me too much. After all, that is only the last of the four factors that make a pilgrimage as mentioned by Dr Asher.

Here, the Buddha once lived and walked. Here the Buddha said each of his disciples can try to visit once in his life time. All these are recorded in the scriptures. Here, ancient pilgrims such as King Asoka, Xuan Zang and Fa Xian had come to pay their respects. Here, there are archaeological  findings to back up the authenticity of the site. Here, there is a fascinating history behind how the temple was rediscovered by the British using ancient records from China (Xuan Zang's records).

But most importantly, here, Gotama sat under the Bodhi tree and realized the precious Dharma, the precious gift to humanity.

It was good that I had three nights in Bodhgaya. I had time to feel and experience the site. Slowly, I could see beyond the noise, the great devotion in pilgrims who made it all the way here. It was inspiring to see people of so many nationalities gathering here, chanting, circumabulating, meditation and worshiping. The temple building itself was quite awe-inspiring -- it was a piece of art itself, and a witness to all the faithful devotion of ancient Buddhists who contributed pieces of fine art and structure towards the monument of their faith.

And with the temple surrounded by extreme poverty, filth and rubbish, cheats and pickpockets, beggars and crippled, touts and con-men, I realized this is samsara. This is really what Buddhism is about. How do you rise above all the sufferings, cruelty, indignity and confusion of samsara? How to you stay peaceful, calm, joyful, compassionate, focused and insightful amid the realities of samsara.  Even if only for a short moment.

About 2500 years ago, a person named Gotama managed to raise above samsara.

Today, the pilgrim is just experiencing the same samsara. The faithful's practice is to raise above samsara like Gotama did.

Although the site offered a small connection to our Great Teacher physically, it is in our minds we come to pay homage, with our body, speech and thoughts.

The pilgrimage is in the pilgrim's mind.

What makes a pilgrimage?

The trip to India was not my first pilgrimage trip. However, it was the first time to India and the first visit to the places which the Buddha himself suggested his disciple could go to for pilgrimage.

I had already been to two of four Buddhist pilgrimage centers in China: Mt Emei which is dedicated to the Samantabhadra Bodhisattva and Mt Putuo which is dedicated to Avalokiteshvara Bodhisattva. While in Myammar, I joined the pilgrims trekking up the hill up to Kyaiktiyo Pagoda, the famous Golden Rock. In Sri Lanka, I worshipped with the local pilgrims under the Jaya Sri Maha Bodhi tree in Anuradhapura which is said to be a grown from the sapling of the very Bodhi tree under which the Buddha gained enlightenment. I joined the pilgrims at Mihinthale, so significant to the Sri Lankan Buddhists because that is said to be the spot where Buddhism was introduced into Sri Lanka.

I had also made many trips to Thailand, backpacking through the various ancient sites of Buddhist temples, such as Ayuthaya, Sukhothai, Kamphaeng Phet, Si Satchanalai, Lop Buri. I had also been to the old temples in Borobudur and Prambanang in Java.

After a while, I had began to wonder. At what point was a trip a pilgrimage and not a leisurely tour. At what point does a pilgrim becomes a tourist? Is it a pilgrimage if we go in the most comfortable manner, travelling in airconditioned chartered vehicle and staying in five-star hotels, or should a pilgrimage trip be austere, and perhaps entailing some kind of "hardship"? Some pilgrims would go on feet, as seen in the examples of Ajahn Succito and Nick Scott recounted in their book Rude Awakenings: Two Englishmen on foot in Buddhism's Holy Land. The Tibetan Pilgrims would even make a prostration for every step or every three steps in their pilgrimage.


During the pilgrimage, I noticed that many pilgrim groups were full of piousness and solemnity. Many groups were attired in pilgrims white -- the Thais and Sri Lankan's were particularly obvious in this. We met a group from Singapore's Mangala Vihara and they were too all dressed in white. Within the site, they would chant, read the sutras and circum-ambulate. In contrast, our group were quite casual and leisurely. Relaxed and jovial, with jokes flowing quite easily.

I asked Ven. Dhammika about this and he gave an interesting perspective.

First, Ven. Dhammika gave an interesting bit of history behind the Mahabodhi temple. In the 1880s, the British government in India was undertaking the restoration of the temple. The front pavilion of the temple had collapse and it was impossible to know how it originally looked like. Then a small ancient model of the temple was discovered in the ruins nearby, and Belgar, who was supervising the repairs used the model as the basis of his restoration. (See Navel of the Earth, S Dhammika, pp85)

Now what is this small ancient model? It is in fact an ancient tourist souvenir! Just like the tourist souvenirs being sold in Bodhgaya today. This meant that even in ancient times, there were vendors selling tourist souvenirs. The ancient pilgrims were also tourists, buying souvenirs, food and drinks from vendors, using the services of guides and rest houses.

As Ven. Dhammika saw it, a pilgrimage need not be purely religious in nature, full of piety and solemnity with strict observances of precepts and religious observances. It can be part leisure and fun, and part education and learning.

And then I realized, I was probably the one being anal about this. I see others having no qualms about expectations of good services and comfort, dressing up nicely each day, and shopping freely. Yes, most pilgrims are already having fun and enjoying themselves along the journey.

The Pilgrim's journey is just like the Practicioner's journey: along the way of the faithful, one can and probably should be joyful and happy, and learn from the new experiences along the way.

The Purpose of a Pilgrimage

After many years of procrastination, I finally made my pilgrimage to India, to the holy places of Buddhism in Bihar and Uttar Pradesh. 

What finally made up my mind this year was that Ven. Dhammika would be leading the pilgrimage. Ven Dhammika had spent many years in India and had a personal interest is the places of pilgrimage. With his deep and intimate knowledge of Buddhism as well as the history behind the sites, it would be a special trip having him as a guide. And indeed it was.

At around SGD$3000, this trip was not exactly cheap. In fact, this is the most expensive trip I had ever spent on (I had not spent more than $1000 on any overseas trip before). But I could afford it, quite easily in fact. When Ven Dhammika remarked that some of the pilgrims from place like Myanmar are simple village folks who had probably saved for most of the life and could probably made this trip just this once in their life time, I knew I was fortunate.

Money was in fact the easy part. There was much tension at my work place, as there were no proper backup for my responsibilities while I would be away and two weeks is a long time to be away. I had to slogged to finish up a major project, train some people to cover my responsibilities and was putting in long hours in the two months leading to the pilgrimage. 

Meanwhile, I got teased from friends about going on a Journey to the West to obtain the holy scriptures (a reference to the Chinese monk Xuan Zang's pilgrimage to India during the Tang Dynasty and got immortalized in the fantasy novel Journey to the West), and was inundated with all the horrors about the sanitary conditions in India and tips on how to avoid diarrhea. And after the trip, there were more teasing and perhaps curious queries on whether I had found enlightenment or become more holy from the trip.

Throughout all these, I had been contemplating on the significance of a pilgrimage, before the trip, during the trip and after the trip.

While there are some people who might have been deeply moved by the pilgrimage experience and become a different person after that, the truth is all the people I've met are no different after their pilgrimage. And having performed the pilgrimage, and returned to the usual life, have I become any holier or more diligent in practice? I can't say so.Then, what, if any, is the purpose of significance of a pilgrimage?

To arouse emotions in the faithful

In the Mahaprinibba Sutta, the Buddha said that the sight of the four places of pilgrimage should "arouse emotions in the faithful", and any who die while making the pilgrimage with a devout heart will be "reborn in a heavenly world" (D.II,141, as per Maurice Walshe's translation).

And I think that is the answer. In Maurice Walshe's foot note, the Pali for "arouse emotions" was Samvejaniyani, which mean 'arousing samvega', samvega being 'sense of urgency'. What this should mean is that the pilgrimage should instill a sense of urgency and purpose for more diligent practice of the Dharma.

As for the part on those who die on pilgrimage places will be reborn in heaven, I do not believe the Buddha meant it in the sense that there is magical or esoteric powers in the journey itself. But one who undertook such an arduous journey who have to have much faith in the Three Jewels and such merits would be conducive for a rebirth in the deva realms. 

Indeed, the journey through the Middle Land of India is not easy endeavor. Even with modern roads and transport, it was a very tiring journey. In ancient times, the roads were bad and infested with bandits. The ancient Chinese pilgrims risked their lives to get to India and many did not make it. Among those who made it, many did not manage to return. In the book Rude Awakenings, Ajahn Sucitto and Nick Scott recounted how they were waylaid by bandits in their pilgrimage in 1990 and were close to loosing their lives. Ven Dhammika also reported seeing a Jain pilgrim who had his head smashed by bandits in Rajgir.

Going on a pilgrimage is a good in the sense that it would arouse faith and inspire diligent practice. But the practice itself is far more important. The Jātakamālā says: "More beautiful than any garland, sweeter than any taste, truthfulness generates great good and is less arduous than practising austerity or pilgrimage to far-off shrines."  (Buddhism A to Z, S Dhammika, see entry on pilgrimage)

What had I gain?

No, I did not become holier. No, I was not inspired to renounce the worldly life and take on the robes. Nor was I overcome with a sense of urgency to devote more of my time for meditation.

And if I had learn from the Dharma a little bit, the point perhaps is not to fret about any gain. Not to have expectation about any realization or attainment.

It is just a pilgrimage, to visit and see the very place the Buddha had once walked. To have a little connection across time with the great man who left us with a wonderful teaching that continues to beautify humanity. 

In the process, I was inspired by the stories I heard. I felt awe knowing I've walked where once the Buddha walked, and where once famous pilgrims like king Ashoka, Xuan Zang and Fa Xian had similarly visited. I had better appreciation of the fine Buddhist art of India. I have gain fellowship with fellow travelling companions. And through Ven Dhammika's vast wealth of knowledge, I learnt a little bit about history, archaeology, geography, Indian society, culture and art, and even the flora and fauna of India.

Throughout the journey there was plenty of opportunities to practice the Dharma, whether in travelling together, or in trying to get a sense of piousness amid the jostling crowd of beggars, pilgrims, tourists, touts, cheats and all.

I have learnt much after all.

At Bodhgaya, where the Buddha gained enlightenment

At Sarnath, where the Buddha preached his first sermon

At Kushinagar, where the Buddha passed in Parinirvana.

Phuket Vegetarian Festival - A visitor's guide

If you are interested in the Vegetarian Festival, here's some information about the festival.

The "Vegetarian Festival" is actually a religious festival. It is dedicated to the Taoist God - the Ninth Emperor (九皇大帝）. The festival is also celebrated in Malaysia, Singapore and Taiwan Chinese communities though in a small scale and the celebrations are quite different.

Dates

As this is a Chinese religious festival, the dates is based on the Chinese calendar. It starts from the 1st day of the ninth month to 9th day. It usually falls in October, though some times it may be as late as November. If you are not familiar with the Chinese calendar, check internet websites for the dates each year.

Stay
If you want to be near the action, stay in or near the old town area in Phuket town. I stayed in Thalang Street which is the heart of the old town. It is also the backpacker's area, with many guest houses and budget accommodation. Alternatively, stay in one of the hotels near the Clock Tower. The Metropole Hotel right next to the clock tower saw one of the most exciting actions on the final night of the festival.

Thalang Street is a good location. It is right in the heart of the old town, which means you can lost yourself in the streets and alleys appreciating the architecture of the historic houses and mansion in the area when you are not watching the procession. It is near the market -- where there is lots of street food every night and a main temple Jui Tui Shrine is found. The other temple Bangniew (or Bangliao) is about 1 km away -- within easy walking distance.

I stayed in 99 Old Town Boutique Guesthouse along Thalang Street. It's a lovely guesthouse in a heritage building. Paid 800 baht a night. There are cheaper options along Thalang Street and Phangnga Road.

Street Processions

The Tourism Authority of Thailand (TAT) published a booklet on the procession and the routes of the procession. I found a copy of it on the internet. I also got a copy from the TAT office which is just by the Queen Sirikit Park along Thalang Street.

The problem with the booklet and most information found on the internet is that they only have information on the day processions. There was no information about the night processions. I asked that TAT office specially about the night procession and none of them knew the information.

I found that the day procession of the Jui Tui temple is the grandest. (It fell on the 7th day this year, I'm not sure if the schedule is fixed yearly). There are the most people who pierced their cheeks as well as other devotee dressed as various deities. It also has the biggest following, for there were more altars set up along the route as compared to other processions.

The procession on the final night is the most festive. The amount of fire crackers exploding was incredible. There were also plenty of fire works. I do not have the information about the night processions, but basically I saw the entourage from 4 temples by stationing myself around the clock tower. the first procession started about 10pm and the last after midnight.

There was also a night procession from Jui Tui temple on the 6th evening. I happened to chance upon it because I was at the temple when it started. I chased after it for a while before I gave up. I believe that was the procession to Saphanhin park where the fire walking was taking place. The procession started at 8pm from the temple and came back after about an hour later.


You can tell where the parade will pass by watching out for the altars people set up along the way. It appears that many processions pass by the clock tower. So that's a good location to wait for the processions.

Residents setting up altars outside their homes along the procession route.

Strategic locations

For atmosphere: the narrow street also made the procession very atmospheric as the entourage squeeze into it. If you managed to get one of the guesthouse rooms with a balcony you can even walked the procession from the balcony!

For fire crackers actions: look for where there are the most fire crackers. I found 2 locations where there was intense fire crackers action on the final night: at Navamindra Memorial Square also Phuket Road. It's just a stone's throw from the Clock Tower opposite the UOB building. The city government had a setup here. The other location is at Metropole hotel, where many visiting devotee stayed at.

Navamindra Memorial Square is a good location for photos as well because it's a two way carriage. You can stay on the opposite site of the street while the entourage pass through in the opposite direction.

The clock tower is also a good location because of the open space. So it is good for photography. Otherwise, station yourself at a traffic junction where the procession frequently has to stop for vehicles to cross. The best is at the junctions where the procession turns.

While it may be atmospheric along Thalang street, the problem is that when it gets crowded, you get blocked all the time. And it is difficult to move around to different locations.

On the final night, I stationed myself at Navamindra Memorial Square. The first entourage came by from the south (from Bangniew shrine) around 10pm. The action was intense. The amount of fire crackers fogged up the street and for a while visibility was only a few meters. And then I went to the clock tower and caught the procession coming back via the road in front of the Metropole Hotel. A few entourage passed by. The last one from Jui Tui passed after mid night.

Visibility reduced due to  smoke from the fire crackers.

For photographers

For the day procession, I find that the best locations for photography is at street junctions where the procession has to pause or turn.

The clock tower is another good location as there is plenty of open space around the circle to catch the procession without people blocking.

You can get through close to the procession and frequently the participants are quite willing to pose for photographs.

However, you have to be fearless of the the firecrackers. Getting close to the procession means you risk a stray fire cracker exploding at your feet (which happened to me, but didn't cause any harm).

The debris from the fire crackers can be very bad for your camera. Don't plan on changing lens if you are where the fire cracker actions are most intense -- it's too dusty. I saw some photographers shrink wrapped their cameras. (For my night procession photos, I stuck to Nikon 50mm 1.8 lens).

The photographers who get real close to the action are well attired -- with towels around their face and head.

Photographers fully prepared and geared up.

Etiquette

Devotees wear white during the festival. While visiting tourists are devotees, it is only polite to wear white if you want to join in the celebrations and get close to the processions. This is particularly if you intend to chase the procession and get real close to the action. White tee-shirts and bottoms are sold every where during the festival -- as cheaply as 500 baht each. Sleeveless are apparently fine -- so are shorts. (Just note that while sleeveless T-shirts and shorts are fine in Chinese shrines, they are considered improper in Thai Buddhist Wats. They are unacceptable at Wat Chalong and Big Buddha temple). At the minimum, where a white top to show respect for the local traditions.

You can get real close to the procession (as long as you are not afraid of the fire works), except for the main carriage. When the main carriage pass, you are expected to kneel or squat down (stay far away if you do not want to squat down).


Do NOT bring meat into the shrines during the festival. That would be extremely offensive.

I bought a pair of white pants and a white tee shirt there. While I'm not a devotee, I think it is a matter of being respectful to the local customs, especially since I was getting real close to the processions and temple activities.

For devotees

I found Bangniew to be most accessible to visiting devotees. The temple is big, so there is space to move around. There were frequent announcements in English and Mandarin. They also have a booklet on all their activities in Chinese.

During the Bridge Crossing ceremony, there were announcements in English and Mandarin telling foreign visitors who wish to participate what to do. I saw many tourists joining in. Just note that over the announcements they reported cases of theft of branded shoes. As you are expected to cross the bridge bare-footed, do not wear branded shoes to the ceremony.

It was more difficult to join the Bridge Crossing ceremony at Jui Tui because the temple is smaller and the whole temple was jammed packed during the ceremony. It was difficult to figure out what was going on.

I saw visiting devotees set up altars in front of their hotels. At the guest house where I stayed, some guests set up an altar in front of the guesthouse too. Check with the hotel if you want to do that.

Devotees are expected to observe abstinence during the festival, including observing a vegetarian diet and abstaining from sex. But of course, that is really up to the individual believer. No one will check on you for that.

I am not a devotee nor a believer. But I remembered participating in some celebration devoted to the same Taoist deity in Singapore when I was young. The same deity is worshipped among the Taoist in Singapore -- and there are celebrations during the same time too. But there are no colorful street processions and piercing, nor fire crackers and fire works. However, there is a small procession on the final night and burning of a paper ship by the sea. I read that there is also burning of a paper ship once every three years in the celebrations in Taiwan. But that is not featured in the Phuket celebrations. I did enjoyed the atmosphere and the festivities (and the food of course).

Phuket's Vegetarian Festival

I just came back from Phuket's vegetarian festival. It was one of the most amazing festival I've seen. I'm definitely going back again!

I was there from 20th Oct to 24 Oct. The last day of the festival was on the 23 Oct (the ninth day of the ninth moon in the Chinese Lunar Calendar). Originally, I wanted to go there for vegetarian food. But I was surprised by the festivities around the religious processions. The amount of fire crackers burnt was amazing. Even when I was young and fire crackers were not outlawed in Malaysia, I don't remember that much fire crackers being left off during Chinese New Year.

Here are some of the pictures from the festival.