Following in the Footsteps of Padmasambhava

Purpose：

Beyond his identity as a historical figure, Guru Padmasambhava is treasured as forefather of Tibetan Buddhism, and is widely believed as the second Buddha. According to the mythical account, he was marvelously born within a blossoming lotus in the northwest of Uddiyana. Renown as the Lotus-born, he wandered throughout ancient India to study with a great number of realized masters. From there, he traveled across the whole Himalaya region from where his enlightened activities unfolded.

Nepal is the very place where everything began. Thousand years ago, in front of the Boudhanath Stupa, a devoted young man made an aspiration to be reborn as an awakened being, who later became the Guru himself. In the sacred mountains, valleys and caves of Nepal, Padmasambhava spent many years in retreats, attained great spiritual fruits, and hid myriad treasures for future disciples. He suffused innumerable blessings within these sacred sites. These holy places, where Padmasambhava lived, practiced and benefited the world, attracted a large number of people every year to make pilgrimages.

Reading his biographies greatly fascinated me. I intended to make authentic connections to these sacred sites in person. This project was focused on Tibetan Buddhist pilgrimage practice through an anthropological approach to “lived religion” in sacred sites. I traced the footsteps of Padmasambhava and embark on a pilgrimage journey in the Himalayan land of Nepal. By framing the sacred landscape of Padmasambhava as an empirical composite picture, I aimed to study the phenomenon of pilgrimage by exploring their religious significance, socio-cultural meanings as well as the embodied dimensions.

Methodology：

In conducting this project, I spent fifteen days, from June 9th to 23th, traveling to several major sacred sites of Padmasambhava across Nepal. They comprise of a dozen temples, shrines, stupas, and sacred natural sites, such as caves, mountains and lakes. I started my journey from Boudhanath stupa and Lhundrek Tsek in Kathmandu valley, and then make my way to the Asura cave & Yanglesho in Pharping. The other places that I traveled to include the Swayambhu Stupa, Patan and Bhaktapur, etc.

While in the field, I adopted the hermeneutic method as an interlocutor. I interviewed with local laypeople, monks or nuns, aiming to achieve an in-depth understanding on the religious meaning that these holy places hold for local Buddhist communities. Within the context of intersecting pilgrimage and tourism, I also started informal talks with the visitors, including traditional pilgrims and secular tourists.

Moreover, I used “lived religion” as the main approach to pilgrim practices. Drawing on philosopher Merleau Ponty’s concept of “lived body”, I studyed the embodied practices of visitors. By adopting the well-known ethnographic research method: participant observation, I kept a journal while visiting these places. I recorded how pilgrims engage in various forms of Buddhist practices in these sacred sites.

Findings：

Though I have learned about these places in books, I realized that textual knowledge is always limited. Some local laypeople, monks or nuns that I talked with pointed to me the footprints or handprints that Padmasambhava left and shared with me beautiful stories about them, which could not be found in any book. A little shrine with sacred objects from great masters who have previously stayed here is something only an insider knows about. 

I found that the visiting population was in no way monothetic, but included both serious Buddhist pilgrims and secular travelers from Europe, America and other Asian countries. The motivations that brought them to pilgrimage journeys also varied widely. Their initial expectations were either strengthened or challenged due to socio-cultural differences. And each personal story they told suggested a distinct connection with Padmasambhava.

Based on my obversations, I learned that Tibetan Buddhist pilgrims engaged in various forms of tantra practices in these sacred sites. For example, reciting aspiration prayers, chanting mantras, practicing mediations, circumambulations, prostrations, offering butter lamps and flowers. While engaging in these devotional activities myself, I got a glimpse into the intrinsic meanings of bodily practices, emotional engagements and material space.

Personal Impacts：

This pilgrimage journey for me was not be merely a sight-seeing. Immersing in the actual physical places where Padmasambhava formerly lived and actively engaged in practices and prayers, I evoked a visceral recollection of the events that unfolded at the sacred site. As these sacred sites are conducive for inner transformation, I got to penetrate a litte deeper into the reality itself: “seeing” the Buddha-nature. While on the sites where Padmasambhava’s realizations shines through, I found immense inspiration, strength and blessings, which have been deeply nourishing for my whole being and serving as invaluable catalysts for my spiritual path.

Further Implications：

By trying to make sense of the pilgrimage phenomena through a reflective, anthropological lens and conducting participant observation as a fellow pilgrim, I came to understand the complexities of human interactions and experiences. I learned that diverse religious, historical and cultural factors are involved in pilgrimage activities. I realized that lived religion outside of institutional settings are and mobile. This project might shed some new light on the contemporary studies of Tibetan Buddhist pilgrimages in Nepal. It also helped me to formulate more concisely what I want to pursue in my graduate studies, and it could be developed into more fully formed research in the future.

Gratitude：

Thank you so much Keller Family for the Venture Grants! I had a truly fulfilling learning experience in Nepal last summer.

Bibliography:

Ngawang Zangpo, Guru Rinpoche: His Life and Times (Tsadra), Snow Lion Publications, 2002.

Padmasambhava, Rinpoche Kyabgon Phakchok(com.), Lhasey Lotsawa Translations & Publications, Following in Your Footsteps: The Lotus-Born Guru in Nepal, Rangjung Yeshe Publications, 2019.

Nancy T. Ammerman, Finding Religion in Everyday Life, Sociology of Religion, Volume 75, Issue 2, Summer 2014.