Over 1,200 kilometers, 88 Buddhist temples, four prefectures, and sometimes several months of walking: the Shikoku pilgrimage is one of the longest and most demanding spiritual routes in Japan. Less known in the West than the Camino de Santiago, to which it is often compared, it attracts thousands of Japanese and foreign walkers each year, believers or simply curious, seeking something on this southern island of Japan that neither religion nor tourism can fully explain. Here’s what you need to know about this ancient path.
Everything you need to know about the Shikoku pilgrimage
The Shikoku pilgrimage, called Shikoku Henro (四国遍路) in Japanese, connects 88 temples spread across the island of Shikoku, the smallest of Japan's four main islands. Its tradition officially dates back to the 9th century, although the route in its current form, with its fixed number of 88 temples and its codified order of visit, only stabilized several centuries later, during the Edo period, when the pilgrimage began to democratize beyond monastic circles.
Shikoku Island holds a special place in Japan's spiritual geography. Less developed and less urbanized than Honshu, it has long been perceived as a territory on the border between the world of men and the sacred, making it a fertile ground for asceticism and religious practice for centuries.
Kobo Daishi, the founding monk of the pilgrimage
The Shikoku pilgrimage is inseparable from the figure of Kobo Daishi, also known as Kukai, one of the most important and revered Buddhist monks in all of Japanese history. Born on Shikoku Island in 774, Kukai founded the Shingon Buddhist school in the 9th century, one of the most influential branches of Japanese esoteric Buddhism, after studying for several years in China.
According to tradition, Kukai himself traveled across Shikoku Island to meditate and practice asceticism in caves and natural sites that would later become several of the 88 temples of the pilgrimage. This founding legend gives the route a unique biographical dimension: walking the Shikoku Henro literally means following in the footsteps of the founding monk, an idea that still profoundly shapes the spiritual experience of contemporary pilgrims.
Why 88 temples: the Buddhist symbolism of the number
The number of 88 temples is not arbitrary in Japanese Buddhist tradition. According to the most widespread interpretation, this number corresponds to the 88 earthly desires or passions, called bonno, that a human must overcome to achieve enlightenment according to Buddhist philosophy. Visiting each of the 88 temples symbolically represents gradually freeing oneself from each of these attachments.
Other interpretations, less common but documented, associate this number with numerological calculations related to critical ages in life according to Japanese tradition, or to a simple historical convention consolidated over the centuries by successive pilgrimage guides. Regardless of the exact origin, the number 88 is now inseparable from the identity of the pilgrimage, to the point that the expression "doing the 88" has become synonymous with the Shikoku Henro itself in everyday Japanese language.
What pilgrims experience on the 1,200 kilometers of the route
The traditional route of the Shikoku Henro spans approximately 1,200 kilometers and crosses the four prefectures of the island: Tokushima, Kochi, Ehime, and Kagawa. Each of these regional stages traditionally corresponds to a distinct spiritual phase of the journey, giving the pilgrimage a coherent narrative and symbolic structure from the first to the last temple.
The white robe and the pilgrim's staff: symbols and meaning
The traditional Shikoku pilgrim, called henro, is recognized by their characteristic outfit: a white jacket called hakui, a conical bamboo hat named sugegasa, and a wooden walking stick called kongōzue. This outfit is not just a matter of practicality: white traditionally symbolizes purity and, more directly, Japanese funeral attire, a clear reminder that the pilgrim is in some way prepared for the possibility of dying on the journey, in a spirit of total surrender to the spiritual path.
The walking stick holds particularly strong significance: it is considered to represent the body of Kobo Daishi himself, who symbolically accompanies each pilgrim throughout their journey. This belief explains certain ritual gestures, such as washing the feet of the stick before washing oneself in the baths, or treating it with a respect comparable to that accorded to a real person.
The four spiritual stages of the pilgrimage
Tradition divides the route into four phases corresponding to the four prefectures traversed, each associated with a stage of the Buddhist spiritual path. The crossing of Tokushima, where the first temples are located, is called the stage of awakening faith (hosshin). The Kochi stage, the longest and most arid, corresponds to asceticism and discipline (shugyo). The prefecture of Ehime symbolizes progressive illumination (bodai), and that of Kagawa, where the last temple is located, represents nirvana and fulfillment (nehan).
This four-part progression gives the pilgrimage a narrative coherence that goes beyond the simple accumulation of temple visits: each region traversed corresponds to an inner state that the walker is supposed to traverse, making the physical journey inseparable from an inner journey marked for centuries by tradition.
The Shikoku pilgrimage today: between tradition and tourism
The Shikoku Henro has not remained frozen in its original time. Like many Japanese religious traditions, it has evolved and adapted without losing its deep meaning, which explains its remarkable contemporary vitality.
Traditional pilgrims and modern walkers: who is still making the journey?
Today, the profile of those undertaking the Shikoku pilgrimage has diversified significantly. Alongside traditional Buddhist pilgrims who walk the entire route in a strictly religious spirit, there are now walkers seeking personal renewal, Japanese retirees dedicating several weeks of their newfound freedom to this journey, and a growing number of foreign visitors attracted by the cultural and scenic dimension of the route.
The vast majority of contemporary pilgrims do not walk the entire 1,200 kilometers on foot, a journey that typically takes between 40 and 60 days of continuous walking. Many combine walking with bus, train, or car travel for certain sections, a practice perfectly accepted by tradition, which imposes no strict obligation on the mode of transport between temples.
Henro and hospitality: the tradition of Osettai
One of the most touching dimensions of the Shikoku pilgrimage is the tradition of osettai, the spontaneous gifts that island residents offer to the pilgrims they encounter: a fruit, a hot drink, sometimes free accommodation for the night. This practice is based on the belief that serving a pilgrim is equivalent to serving Kobo Daishi himself, as each walker is supposed to carry a part of his presence with them.
The osettai creates a unique social bond between the residents of Shikoku and the walkers, transforming the pilgrimage into a collective experience that goes beyond the simple individual endeavor. Many testimonies from pilgrims, both Japanese and foreign, describe this spontaneous generosity as one of the most striking and moving aspects of the entire journey, sometimes even more so than visiting the temples themselves.
How to prepare for your pilgrimage to Shikoku
Embarking on the Shikoku Henro requires a minimum of preparation, whether you wish to walk the entire route or simply discover a portion of it. Between the logistics of the route, accommodation, and the questions many have about the religious dimension of the pilgrimage, here are the essential pieces of information before setting out.
How much time to plan and how to organize
For those wishing to undertake the entire route on foot, plan for between six and eight weeks of continuous walking, averaging 20 to 30 kilometers per day depending on the terrain and physical condition. For a more accessible format, many visitors choose to break the pilgrimage into several successive trips or focus on just one of the four prefectures for a first experience lasting one to two weeks.
Accommodation along the route is provided by a network of shukubo (temple lodgings), minshuku (family-run inns), and hostels specially adapted to welcome henro, where practical information is often available in multiple languages and staff are accustomed to the specific needs of long-distance pilgrims.
Do you need to be Buddhist or a believer to undertake this pilgrimage?
Contrary to a common belief, it is absolutely not necessary to be Buddhist or even a believer to undertake the Shikoku pilgrimage. Japanese tradition often distinguishes between formal religious practice and personal spiritual endeavor, and many walkers embark on this path for reasons that are not confessional: renewal, physical challenge, cultural interest, or simply a desire to walk for long periods in exceptional landscapes.
The temples welcome visitors regardless of belief, and basic rituals, such as purchasing the nokyocho stamp book that is stamped at each temple visited, are accessible to all without requiring prior knowledge of Buddhism. This openness is one of the reasons for the growing appeal of the Shikoku Henro to an international audience seeking an authentic yet accessible experience.
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FAQ - All your questions about the Shikoku pilgrimage
How long does it take to complete the Shikoku pilgrimage entirely on foot?
Generally, expect between six and eight weeks to walk the entire 1,200 kilometers, averaging 20 to 30 kilometers per day. This timeframe varies depending on the walker’s physical condition, chosen pace, and any breaks taken along the way.
Can you do the Shikoku pilgrimage by car or bus?
Yes, this is a common practice and perfectly accepted by tradition. Many pilgrims, especially Japanese, combine vehicle travel for certain sections with walking segments, or complete the entire route on an organized bus. Only the actual visit to each of the 88 temples is considered essential, not the mode of transport between them.
What is the nokyocho and how do you use it?
The nokyocho is a special book that pilgrims purchase at the first temple and have stamped and calligraphed at each temple visited throughout the journey. This book, filled over the 88 stages, becomes a precious and personal object that attests to the completion of the pilgrimage, sometimes kept for a lifetime or even used as a funeral shroud according to certain traditions.
Is the Shikoku pilgrimage accessible to foreigners who do not speak Japanese?
Yes, increasingly so. The route is now well documented in English, with specialized guides, increasingly bilingual signage, and a network of accommodations accustomed to welcoming international visitors. However, some knowledge of Japanese can facilitate interactions, especially with locals who practice the tradition of osettai.
What is the best season to undertake this pilgrimage?
Spring, from March to May, and autumn, from October to November, are generally considered the best seasons, with mild temperatures for long-distance walking. Summer is hot and humid, making walking strenuous, while winter can be cold in the mountainous areas of the island, particularly in Kochi prefecture.
The Shikoku pilgrimage does not require any particular faith or exceptional physical condition, only the willingness to walk for long periods and to accept what the path has in store. Perhaps this simplicity of access explains why, more than a thousand years after the footsteps of Kobo Daishi, walkers from around the world continue to follow in his.
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