Rel2027 | Asian Religions Course Description -------------------------------------------------------------------- This course surveys the histories, myths, rituals, and philosophies of the major traditions of Asia including Hinduism, Buddhism, Jainism, Sikhism, Confucianism, Taoism, and Shinto. The format is lecture but with a generous sprinkling of lively discussion and films. Requirements include in-class and final examinations (identifications and essays) and some short writing assignments (e.g., book reviews or short essays). REL 2027 is a required course for religious studies concentrators. Source: LSU Religious Studies Courses http://www.artsci.lsu.edu/phil/relig/rscourses.htm#REL_2027:_Asian_Religions_(3) ==================================================================== Table of Contents -------------------------------------------------------------------- 00. Course Syllabus 01. Aug. 28 Introduction to Class 02. Aug 30 Introduction to the study of comparative religions 03. Sept 6 Introduction to Hinduism/Vedic Religion 04. Sept 11 The Way of Action 05. Sept 13 The Way of Knowledge 06. Sept 18 The Way of Devotion 07. Sept 20 FILM 08. Sept 25 the Bhagavad-Gita 09. Sept 27 Further discussion of Hindu deities and practices 10. Oct 2 Jainism 11. Oct 9 Sikhism 12. Oct 11 MIDTERM 13. Oct 16 The Life of the Buddha 14. Oct 18 The Four Noble Truths 15. Oct 23 The Three Traditions and Indian Buddhism 16. Oct 25 Theravada Buddhism 17. Oct 30 Mahayana Buddhism 18. Nov 1 Buddhism in East Asia 19. Nov 6 FILM 20. Nov 8 Miracle of Mindfulness 21. Nov 13 Vajrayana Buddhism 22. Nov 15 Early Chinese religion and society 23. Nov 20 Confucius & the Confucians 24. Nov 27 Lao-zi & Daoist traditions; Tao Te Ching 25. Nov 29 Shinto mythology & ritual 26. Dec 4 Medieval & Modern Japanese religion 27. Dec 6 FINAL EXAM; 4:30 - 6:00 p.m. ==================================================================== 00. Course Syllabus -------------------------------------------------------------------- RELIGIOUS STUDIES 2027.2/ASIAN RELIGIONS/FALL 2006 Professor Gail Hinich Sutherland Office: Coates 122 Telephone: 578-2221 gsuther AT lsu DOT edu Office Hours: M 1:00-3:00 and by appointment Course description In this course, we will acquaint ourselves with the major religions of India - Hinduism, Buddhism, Jainism, and Sikhism, and with the indigenous religions of China and Japan - Confucianism, Taoism, and Shinto. In our survey we will attempt to place these traditions within their cultural contexts and develop a balanced scheme of investigation which incorporates history, philosophy, texts, rituals, myths, and other popular expressions of religiosity. The class will also balance lecture and discussion formats. TEXTS. All texts are required. They are on sale at College Supply Bookstore on W. State Street as well. They include: The Religions of Asia (ROA), by John Fenton et al. The Bhagavad-Gita, translated by Barbara Stoler Miller The Miracle of Mindfulness by Thich Nhat Hanh (to page 108) Tao Te Ching, translated by Stephen Mitchell COURSE REQUIREMENTS AND POINT DISTRIBUTION: 1. Midterm exam, worth 32 % of your grade. 2. A final exam worth 38% of your grade. 3. One three-page typed essay about either The Bhagavad-Gita, The Miracle of Mindfulness, or the Tao Te Ching. You may write about any theme or themes that you would like to discuss in the book. Worth 25% of your grade. 4. Questions about the films, worth 2.5%. 5. Students will receive .5% for coming to me at some point during the semester to introduce themselves and chat. 6. In addition, 2% will be given for attendance at all four unannounced roll calls. No partial points will be given. Each exam will consist of a combination of some multiple choice, short answer definitions of terms, and essay questions. Count on some key questions or terms relating to The Bhagavadgita, The Miracle of Mindfulness, and the Tao Te Ching appearing on the exams. All grades will be figured on a 10 point scale. PLEASE NOTE. This class is not a breeze and there will be no way you can do well without steady attendance and the reading of all of the texts. ALSO NOTE. Cheating is dishonorable and immoral! Cheating includes plagiarism and that means using recycled papers from other people. I will make every effort to smoke out plagiarists and cheaters, so please don't try. It is presumed that all papers that are submitted are the student's own work, not the work of a group or committee. If papers bear a resemblance to someone else's work, it will be assumed that plagiarism has occurred. ALSO NOTE: Please come on time to class and do not leave early without an important reason. Late arrivals are disruptive for everyone, especially me. If you are coming from a long distance and have to be late, please let me know in advance. I really appreciate it. LAPTOPS: The only legitimate reason for having an open laptop in class is taking notes. DO NOT use your laptop for any other reason, such as checking e-mail, while you are in the classroom. Save such activities for outside of class. PLEASE REMEMBER THAT YOU ARE RESPONSIBLE FOR EVERYTHING ON THIS SYLLABUS UNLESS IT HAS BEEN AMENDED IN CLASS. YOU ARE ALSO RESPONSIBLE FOR MATERIAL ASSIGNED IN CLASS. IF YOU MISS CLASS, YOU ARE RESPONSIBLE FOR DETERMINING WHAT YOU HAVE MISSED BY CONSULTING WITH ANOTHER STUDENT. DO NOT INQUIRE OF ME THROUGH E-MAIL ABOUT DATES THAT HAVE ALREADY BEEN SCHEDULED ON THE SYLLABUS. IF YOU DO E-MAIL ME, EXPECT A 48 HR TURN-AROUND TIME. Schedule of Lectures, Assignments, and Readings Aug 28 Introduction to class Aug 30 Introduction to the study of comparative religions ROA, 1-17 Sept 6 Introduction to Hinduism/Vedic Religion ROA, 21-39 Sept 11 The Way of Action ROA, 40-52 Sept 13 The Way of Knowledge ROA, 53-65 Sept 18 The Way of Devotion ROA, 66-80 Sept 20 FILM Watch film in class Sept 25 In-class discussion of the Bhagavad-Gita Read & bring book to class. Sept 27 Further discussion of Hindu deities and practices ROA, 81-88 Oct 2 Jainism ROA, 89-94 Oct 9 Sikkhism ROA, 94-98 Oct 11 MIDTERM Oct 16 The Life of the Buddha ROA, 103-107 Oct 18 The Four Noble Truths ROA, 107-114 Oct 23 The Three Traditions and Indian Buddhism ROA, 115-131 Oct 25 Theravada Buddhism ROA, 132-138 Oct 30 Mahayana Buddhism ROA, 139-140 Nov 1 Buddhism in East Asia ROA, 138-148 Nov 6 Film Watch film in class. Nov 8 Discuss the Miracle of Mindfulness in Class. Miracle of Mindfulness, to p. 108 Read & bring book to class. Nov 13 Vajrayana Buddhism ROA, 148-157 Nov 15 Early Chinese religion and society ROA, 161-168 Nov 20 Confucius & the Confucians ROA, 168-172 & 184-196 Nov 27 Film Watch film in class. Nov 29 Lao-zi and Daoist traditions Discuss Tao Te Ching in class. ROA, 172-183 Tao Te Ching Read & bring Tao Te Ching to class. Dec 4 Shinto mythology & ritual ROA, 197-206 Dec 6 Medieval & Modern Japanese religion ROA, 205-216 Dec 13 3-5pm FINAL EXAM . . TERMS AND CONCEPTS TO KNOW FOR THE EXAMS Hinduism Indus River Valley (what are the cities?) Rigveda Brahman, brahmans, Brahma? What are the main religious texts of Vedic and Classical Hinduism? What are the three margas? What are the purusharthas What are the four varnas? What are the four asramas? Who are the major gods of classical Hinduism in their various forms. What do they represent? What are the major festivals of Hinduism? Aryans rita srauta rites monism karma dharma atman maya moksha puja What are the Eight Limbs of Yoga? Arjuna lingam avatar Mahatma (Mahandas) Gandhi deva (give examples) samskaras Sankara and Vedanta Jainism ahimsa Tirthamkaras Mahavira Jina Parsvanatha Svetambaras Digambaras jiva Sikhism Adi Granth Sants Kabir Guru Nanak Guru Gobind Singh Khalsa Five K's Ranjit Singh Golden Temple gudwaras Buddhism Four Noble Truths Avalokitesvara Siddhartha Gautama (also known as Sakyamuni. The Tibetan Book of the Dead Five skandhas Triple Refuge (Three Jewels) Three Baskets Suddhodana Maya Rahula trishna/tanha duhkha/dukkha samsara nirvana bodhi tree Ananda arhant/arahant Sangha Pali Asoka The Three Main Traditions stupa Nagarjuna Madhyamika sunya/sunyata bodhisattva Pure Land Lotus Sutra Amitabha Buddha Mahaparinibbana Sutta Bodhidharma Ch'an/Zen Bon/Bon Po anatta/anatman lama/Dalai Lama Dharmacakrapravartana Sutra Guan Yin/Kwan Yin mandala bardo Mahinda & Sanghamitta Buddha Sasana Chinese Religions The Dao/Tao Five Elements yin and yang Shang Dynasty Zhou and Eastern Zhou Dynasties zu Warring States Period Wu Jing (what are they?) ren zhun-zi Zhuang-zi wu-wei zi-ran literati de Dao De Jing Religious Daoism (consisting of?) acupuncture ch'i feng shui Twin soul theory Inner and outer elixirs Yellow Turbans Celestial Masters wu-nian Mandate of Heaven Japanese Religions Shinto kami Kojiki/Nihongi Amaterasu ujigami Heian Kyoto Kukai Saicho (Maha) Vairocana Buddha Kamakura Jodo Jodo Shin Honen Shinran Amida Buddha Nichiren Lotus Sutra Eisai Dogen Rinzai Soto Koan miko shogun samurai Tokugawa Meiji Restoration Soka Gakkai Tenrikyo satori Guidelines for Paper Writing 1. All papers should be typed and double-spaced. They should be printed in 12 pt. font. They should have 1 inch margins top and bottom and on both sides. Papers should contain approximately 27 lines per page. Do not take up space with headings. Put your name on the reverse side of the last page or on a separate title page. You are responsible for stapling the paper before handing it in. 2. Please avail yourselves of one of the many writer's guides that are on the market. Elements of Style is one of the best but there are others. Refer to it when you are puzzled about grammatical construction or style. Proper use of prepositions seems to be a special problem for many people. 3. Proofread your work before turning it in. More than two grammatical or spelling mistakes per page will mar your work and lower your grade. 4. Late papers will not be accepted unless extraordinary circumstances arise and you consult with me. If you suffer from writer's phobia, this is a sympathetic environment in which to get over it. Guide for Paper Grades (please refer to these, since there may be little time for the professor to supply specific comments on papers): A+= 97-100. These papers are very well written, with no errors of grammar or form. They are the prescribed length. They answer the questions as posed but also display exceptional originality. A = 93-96. These papers are very well written and contain practically no errors of grammar or form. They are the prescribed length. They pose a clear theme or argument and also display originality. A- = 90-92. These papers are well written with very few errors. They delineate a theme or argument and display hints of excellence and originality. They are definitely the prescribed length. B+ = 87-89. Few errors, well phrased, length is right, has something distinct to say. With a little extra effort, this could be an A paper. B = 83-86. Few errors, well phrased, length is right but may lack cohesion or a clear theme. B- = 80-82. Same as above but may have problems with length or too much emphasis on repeating what the book says. Anything below 80 probably has too many errors, may be too short, may merely recount the book without making any original points. ==================================================================== 01. Aug. 28 Introduction to Class -------------------------------------------------------------------- Catalog statement: Survey of the history, beliefs, and practices of the major religions of Southern and Eastern Asia, focusing on Hinduism, Buddhism, and the religions of China and Japan.. Instructor description: This course surveys the histories, myths, rituals, and philosophies of the major traditions of Asia including Hinduism, Buddhism, Jainism, Sikhism, Confucianism, Taoism, and Shinto. The format is lecture but with a generous sprinkling of lively discussion and films. Requirements include in-class and final examinations (identifications and essays) and some short writing assignments (e.g., book reviews or short essays). ==================================================================== 02. Aug 30 Introduction to the study of comparative religions; ROA, 1-17 -------------------------------------------------------------------- Elements in the Study of Comparative Religions I. Myth: a narragive that conveys truths about a religious tradition. II. Ritual: a repeated act meant to produce a sense of transformation. A. Rites of Passage: establish a person as part of a community by lending a significance to the persons within the ritual. These mark stage in a person's life. 1. Circumcision 2. Communion 3. Marriage 4. Funeral B. Is often performed in a sacred place. C. Witnessing a ritual give a person a sense of community and continuity. D. Calendrical Rituals III. Doctrine: a set system of beliefs; a gateway to acceptance and inclusion within a community. A. Christianity: orthodoxy -- right belief. 1. Nicene Creed B. Hinduism: orthopraxy -- right action.IV. Food A. Judaism: dietary laws. B. Hinduism: associated with Castes. C. Buddhism: associated with the principle of non-violence (ahimsa). V. Ethics/Morals: the beliefs of people and how they live out their lives. A. Hinduism: Dharma Sastras VI. Assumptions and Prejudices A. History of interaction between the west "and the rest." B. "Hindu" refers to the peoples from the "other side of the Indus river." VII. Diversity within religious tradtions. ==================================================================== 03. Sept 6 Introduction to Hinduism/Vedic Religion; ROA, 21-39 -------------------------------------------------------------------- I. World view of the four western traditions that came from India: Buddhism; Jainism; Sikhism A. the World is Interdependent 1. There are no absolute distinctions between gods, humans and animals. 2. Fluidity and interconnectedness exist between all living beings. 3. All beings are derived from the same source and essence. 4. "Namaste!" "I acknowledged and honor the presence of the divine within you. B. Karma (lit., "action") and Transmigration 1. Theory of Causality: everything that happens causes something else to happen. 2. We create an effect when we perform an action and we have a responsibility for those effects. 3. Thought formations produce results that can either benefit or harm others. 4. We reap the results of our actions. 5. We need several lifetimes to reap the the results of all of our actions during a single lifetime. 6. The quality of our own life has something to do with our karma and past actions. 7. Transmigration: karma does not come to an end with ou physical death -- it migrates with us to our next existence/lifetime. C. Caste -- Groups 1. Social groups related to carma, which karma itself is related to what one has done in the past. 2. Effective means of social control. 3. Is common throughout all of southern Asia is that the family is more important than the individual. 4. Often described by Hindus as "jati" (lit., "birth"). D. Spiritual Evolution, Moksha and Nirvana 1. In each lifetime we are learning; i.e., how to free ourselves of our attachments. a. Greedy desires. b. Selfishness and self-centeredness c. Attachments to material goods; i.e., money and material possessions; to other people and/or unhealthy relationships. 2. Moksha/Nirvana: freedom/liberation from: a. Attachments b. Suffering c. Rebirth d. Samsara e. Transmigration f. Karma -- theory of causality. 3. Hindu spiritual evolution differs from western tradtions in which among the Hindu, the world is not thought of is inherently good. E. World of Deities (spirites) 1. Hindu deities are qualities of energy. 2. Techniques used to engage the deities in order to gain power, blessings and otherwise good favor. a. Mantras: words of power that vibrate in order to enhance a person's well-being. b. Austerities: action of self-denial by which one becomes more independent and powerful through the breaking of attachments. II. What constitiutes a person? A. Atman: the essential "self" that is beyond name and form; a pure being that is at one with Brahman. B. Orders of Existence 1. Devas 2. Humans a. Have a mixed karma of good and bad. b. Able to understand the results of their actions. 3. Animals 4. Demons -- "Ahuras" III. Colonialism A. Cataclysmic Event in which East and West Pakistan were partitioned from India in 1947 for the minority Muslim population in India. 1. Huge cross-migration between Hindus and Muslims resulted in may riots and hundreds of thousands killed in that is considered the largest "ethnic cleansing" in history. 2. India and Pakistan comprise the second largest Muslim population in the world, surpassed only Indonesia. B. SOAS (School of Oriential and African Studies) 1. School for Colonial Administrators C. Four waves of colonialism: 1. Military 2. Administrative 3. Missionary 4. Merchants "box-walkers" IV. Religious Language A. Sandskrit: "language of the Gods" B. Two Major Language Groups 1. Hindi -- Northern India 2. Dravidian -- Southern India C. There are so many different languages in Inda, that one is discouraged from marrying outside her or his language group. V. Mahandas (Mahatma) Ghandi: most famous of the freedom fighters. VI. Himalayas: highest mountain range in the world. A. Cuts India off from the west of Asia. B. Defines India as a distinct geographical region. VII. A. Ganges: most sacred. B. Indus: (now in Pakistan) valley is the location of the Narappa civilization and theoretically the Aryan ("noble people") immigration. VIII. Vedic Hinduism A. Are based upon the Rig Veda, a collection of hymns to a pantheon of deities ("all of the gods"). B. Caste -- Varna 1. Purushuta (lit., "being who sacrifices") a. Brahmin (head) priestly. b. Kshatrya (arm) nobility; warrior. c. Vaishya (leg) farmer; merchant. d. Shudra (foot) menial labor; most numerious. 2. Spoken of by Hindus as "jati" (lit., "birth") 3. Has a relationship to one's geographical region and profession. 4. Is maintained throughout marriage, dining and other practices. 5. is comparable to racism/segragation. ==================================================================== 04. Sept 11 The Way of Action; ROA, 40-52 -------------------------------------------------------------------- I. the Karma Marga ("the path of action") A. Ritual Action: the purpose is to recieve blessings of empowerment (sakti) from the deities. 1. Yagya/homa a. Yagya: animal sacrifice ritual. b. Homa: fire ritual 2. Samkaras: live-cycle rituals for Hindu males in the upper three castes -- Bhramin, Kastrya, and Vaishya - as ways of celebrating their acknowledgement as members fo their community. a. Upanaya: sacred thread ceremony celebrating the coming of age for a young man in which during classic times, a boy would go off to study with a Hindu priest. b. Marriage: the most important ritual in Hinduism 1) Believed by Hindust o be owed to the family by the individual. 2) Lots of ephasis on marrying within one's caste and language group. 3) Hindu marriages are often alliances between famillies. c. Cremation. 1) Method of dealing with the dead to help the deceased break their ties with the living world and achieve moksha (lit., "liberation"). 2) The son of the deceased has a special role in this ritual. d. Sradahoses (sp?): offerings made on behalf of the deceased in the form of food offering to the temple during the course of the year. B. Moral Action 1. Dharma: "duty; reality; law." a. Is a moral concept to be faithful to one's tradition. b. From the Sanskrit, "dhr" and an older concept, "rita." 1) Order of the universe. 2) Order of the cosmos. 3) Order of nature. 4) Order of Society 2. Dharma-Sastras a. Laws of Manu (200 B.C.E - 200 C.E.): most famous fo the Dharma-Sastras. b. Norms of Behavior for the different castes. 1) Age of marriage. 2) Moral principles. 3. Purusharthas: speculations and philosophies on "purposes of human beings." a. Dharma: religious custom and duty. b. Artha: economic life and money. c. Kama: love and/or sexual fulfillment. 1) A way -- according to Dharma -- to fulfill one's love needs and sexual desires in an approiate way. 2) For the intent within a sanctioned marriage. d. Moksha: spiritual liberation from the cycle of birth-death-rebirth. 4. Varnasramas: stages of life according to caste. 5. Asramas: four ideal stages of life. a. Student 1) Refers to a boy placed with a "guru" (spiritual teacher). 2) Upanayama: sacred thread ceremony that marks this stage in a boy's life within the upper three castes. b. Householder 1) Marriage 2) Taking up the obligations of a householder. c. Hermit/forest dweller 1) Actively taking up one's spiritual life. 2) Retirement period in which the indivdiual requires less and less money and material needs. d. Sannyasa: renouncer/wanderer 1) Sannyasi: one who practices renunciation. 2) Sannyasis often "die to society" and devote themselves to their religious practice. 3) Objective: moksha (lit. "liberation") spiritual liberation. II. Four Vedas (1200-600 B.C.E.) A. First Veda, Rig Veda: (oldest) collection of hymns to a pantheon of deities recited by Hindu priests. B. 2nd, 3rd and 4th Vedas are expansions on, and analyses of the Rig Veda. C. From the verbal root, "vid" (lit., "to know"). D. Cognate with "wit" (lit., "wisdom"). E. Rituals associated with saruta rites. 1. Most orthodox and elaborate rites in Hinduism. 2. From "sruti" (lit. "heard"). III. Hindu Temples A. Vimana: spire of the temple. B. Barbhagiha: (lit., "womb house"). C. Mandapa: porch opening to the temple. Practitioners often circumnabulate around the temple levels while passing by the mandapas. D. Minakshi Temple: is six city blocks long and is described as a world all into itself. E. Mandurai: Tamil Nambu G. Murti: (lit., "form; image"). H. Palanguin: moving stage for a murti during its procession around the temple and in the town. I. Pujari: person(s) responsible for performin the rituals. ==================================================================== 05. Sept 13 The Way of Knowledge; ROA, 53-65 -------------------------------------------------------------------- I. Jnana Marga: the path of knowledge. A. First mentioned in the Upanisads. II. Upanisads. A. Part of the body of the Vedic text. B. Reflect a part of Hinduism that is other than the ritual text. C. Is a record of exchanges between gurus and disciples. D. Contains philosophical and mystical content. E. Recorded by rishis (lit, "seers"). F. Sruti (lit., "revelation"). III. Sacrifices A. Animal Sacrifice -- ritual. B. Ritual Sacrifice -- ascetic. IV. Atman A. The essential self. B. Prana: the virtual breath. C. Godhead V. Brahman and the Deities A. Deities derive their being from Brahman. B. Wheel of Samsara C. Tapas D. Moksha E. Sachmanda VI. Sankara A. Philosopher B. Vendata School C. Advaita Vendanta D. Maya (lit., "illusion") E. Ahankara (lit., "the I-maker") F. First Hindu monastic order. G. Sankrycharycharyas (sp. ?) Priestly Proctors VII. Yoga-Sutras of Patanjali A. Yoga B. Patanjali's Eight Limbs of Yoga 1. Restraint 2. Observance 3. Asananas 4. Pramayana 5. Withdrawal 6. Steadying of Attention 7. Meditation 8. Samadi ==================================================================== 06. Sept 18 The Way of Devotion; ROA, 66-80 -------------------------------------------------------------------- I. Bhaktimarga A. The path of devotion. B. Most popular of the three margas. C. Preferred mode of worship of the majority of Hindus. II. Three Things that Distinguish Bhaktimarga from the others. A. Puja 1. A form of worship conducted in temples and in homes. 2. Consists of offerings made before images (murti) of a preferred deity or deities. a. Fruit b. Flowers c. Incense d. Candy and sweets e. Lighting of candles. 3. Is an informal ritual that may be conducted in the home and also by women. a. Women pujaris will not cook or eat anything until after conducting the puja. b. It is believed that the food cooked and eaten will be infused with the power of the puja. c. In the home, the pujari will wash, put on clean garments, remove their shoes and not touch anything before entering the "god's room" to perform the puja by placing offerings at the alter. 4. pujari: one who performs puja and worships a certain deity or deities. 5. murti: an image of a deity. 6. arthi: illuminating the image of a deity. 7. One makes their offerings to the pujari, after which she or he brings them behind the curtains to the murti. 8. prasad: "leftovers" from the deity; the pujari returns the offering to you to consume with the blessings of the deity. 9. darsana: (lit., "sight") sight of the deity in for which one always keeps the sight of the diety to one's right. 10. Not animal sacrifice. 11. During the puja, a deity is treated as if it were a member of the family 12. Iconography: different images and representations of a deity. B. Different Pantheon from Vedic Hinduism 1. Vedic pantheon: literary characters. 2. Bhakti pantheon: objects of worship. C. Smriti Literature (not "sruti") 1. smriti (lit., "remembered") 2. Epics a. Mahabharata 1) Longest epic in the world. 2) Bhagavadgita a) Central Story b) lit., "song of God" b. Ramayana: Prince Rama as an avator (lit. "manifestation of God") 3. Puranas (lit., "old stories") a. Collection of myths about the major gods. b. Sectarian Texts: address the sectarian differences of the major gods. 1) Vishnu Puranas 2) Siva Puranas III. Three Major Gods A. Vishnu 1. The God of Preservation a. Dharma b. Order of the universe in the cosmos. c. When the world is threatened by a demon, Lord Vishnu comes down to earth as an avatar (lit., "coming down"; "descent"). 2. Avatars a. Fish Avatara 1) Compare to the story of Noah. 2) Rescued by King Manu. b. Dwarf Avatara 1) A Brahman dwarf who goes to the court of the demon-king Bali and asks for land the length of his three steps. 2) The dwarf's three steps cross the globe, the unverse and land upon Bali's head. c. Krishna: Hindu's favorite avatar of Vishnu 1) Rama 2) Gopala Krishna 3) Stories of Krishna as a boy. 4) Uses human emotion and transfers it to the direction of God. 5) A devotional theology very accessible to everyday people. 6) Krishna Bhakti 7) Hare Krishna -- International Society of Krishna Consciousness (ISKCON) d. .Kalihi 1) Last avatar of Vishnu. 2) Will come at the end of the current age, the Kali Yuga. Kali Yuga: the fourth and last of the ages. 3) Afterwards an "explosion of energy" will occur when vishnu is lying on an ocean of non-being when a lotus appears from his navel bearing the creator god, Brahman. 3. Vaishnavism: worship of Vishnu. 4. Vaishnavites: worshippers of Vishnu. B. Siva 1. God of death, transformation and destruction of the ego. 2. Epithets a. Mahadeva (lit., "mighty god") b. Sadha: wandering holy man. c. Mahakala (lit., "the lord of time") d. Mataraja (lit., "lord of the dance") patron god of classical Indian dance. 3. Symbol: lingam a. Phallic symbol: a phallus surrounded by a yoni (symbol of the feminine genitalia) b. Represents the power of creation, potent sexuality, death and life. 4. Lord of the Yoga Yogis typically practice celibacy. 5. Nandi: Siva's animal mount in the form of a bull. a. Bull symbol of maleness. 6. Ganesa a. Son of the goddess Parviti, who had seduced Siva to be her husband. b. Head in the shape of an elephant. c. Lord of beginnings. d. Offering of sweets are made to Ganesa during the Ganesa puja. 7. Tantrism (esoteric tradition) a. Esoteric: mystical tradition and practice. 1) Inner 2) Secret 3) Obscure 8. Shivaratri: Siva festival a. Lit., "night of Siva." b. Benares: city of Siva. c. Bang: hashish balls. 9. Savivism: worship of the god, Siva. 10. Saivites: worshippers of the god, Siva. ==================================================================== 08. Sept 25 the Bhagavad-Gita; Bhagavad-Gita, entire book -------------------------------------------------------------------- I. Part of the Mahabharata -- Hindu Theophany II. Central Story -- Conflict between the Pandavas and the Kauravas A. The Pandavas and the Kauravas go to war on the Kuruksetra Kuruksetra -- field of battle. B. Describes the Exploits of the Ksatriyas and their glory in battle. III. Central Characters A. Arjuna -- main character 1. Great Archer/Warrior B. Krishna 1. Avatar of Vishnu a. Preserver of Dharma. b. Takes the avatar to desecent into the world of being. 3. Friend of the Pandavas 4. Is especially fond of Arjuna 5. Serves as Arjuna's charioteer in a declaration of friendship and devotion. C. All human characters are Ksatriya -- warrior caste. IV. Highlights from the Bhagavad-Gita A. Description of the array of battle. p. 21 1. Naming of the conch shells. B. Arjuna's Lament 1. Arjuna doesn't want to fight. 2. "... duty is lost." 3. "... women are corrupted." C. Krishna's Answer to Arjuna. p. 31, verses 11 - 20 1. Has a cosmic perspective on what's going on. 2. There is a much larger reality than that which is percieved by the senses. 3. The "atman" is indestructable. 4. Dharma: Battle is a sacred duty for a Ksatriya 5. Is a religious aregument for getting a young man to go to war. a. "His duty." (dharma) b. The Dharma coming from God. D. Third Teaching -- Verse Three 1. Jnana -- path of knowledge. 2. Kharma -- path of action. 3. Religious renunciation -- abstinence from worldly things. 4. Thought as a form of action. 5. Detachment -- the mind must be detached from objects of sensation. a. Control of the senses. b. Mental renunciation. 6. Performing necessary action as a sacrifice. 7. Action as sacrifice -- giving up one's attachments, including one's family as a sacrifice for in a sense of higher duty. E. Verse 22 1. Krishna speaking as God. 2. Wise men should act with detachment. 3. Those deluded by the qualities of nature ... 4. For an authentic basis for one's action (kharma) one must be guided by a knowledge of Dharma. 5. Krishna appears as a full god personafied and identifiable with Brahman. 6. Before taking form Krishna was approachable as Arjuna's charioteer. 7. Humans have a tough time approaching a distant and an indifferent god. 8. Transcendent: above and beyond the phenomenal world. 9. Immanent: Krishna chooses to be known through the phenomenal world. 10. The first thing Arjuna needs to kill is his own passion. 11. The second thing Arjuna needs to do is to consult his atman. 12. The third thing Arjuna needs to do is to act out of sacrifice, abandoning attachment and self-serving motives for the action. F. Verse 16 1. Action through inaction. 2. Abandoning attachment to the fruits of an action. 3. Abandoning kharma 4. Abandoning self-serving motives. G. Verse 21 1. The performance of an action in "the body only." 2. Such as an athlete who is "in the zone." 3. The critical mind does not get in the way. 4. Freedom from the restraints of critical desiring. 5 There is no kharmaic residue. H. Verse 28 1. Vital breaths -- breath control. 2. Ascetics sacrifice material things. 3. Sacrificial knowledge is better. 4. Detachment is better. I. Fifth Teaching -- Verse Three 1. Renunciation with discipline. 2. Relinquishing attachment. J. Sixth Teaching -- Yoga using Krishna as a object of meditation. K. Eleventh Teaching -- Dr. Sutherland's Favorite 1. Vision of Krishna's totality. 2. Arjuna knows of Krishna's Goddness. 3. Arjuna gets a view of Krishna's transcendent self in multi-firm with a divine eye. 4. Verse 24 -- Arjuna experiences awe. V. The Bhagavad-Gita is the first major text that expounds upon Hinduism. VI. Motivation for writing the Bhagavad-Gita is a message to non-Brahimans and other ordinary persons. VII. The theme for the Bhagavad-Git ais that people should do what they need to do. A. If one is a ksatriya, one must behave like one. B. One should not abandon one's responsibilities. C. Shirking one's repsonsibilities produces kharma. ==================================================================== 09. Sept 27 Further discussion of Hindu deities and practices; ROA, 81-88 -------------------------------------------------------------------- I. Devi / The Goddess A. Takes many forms. B. Sakti: power/energy of the Divine. C. More accessible than the gods. D. Associated with power and numan needs. E. Sakta/Saktism -- worshipper/worshipping the Goddess. II. Forms of the Devi A. Sita -- Rama B. Radha -- Krishna C. Parvati -- Siva D. Sarasvati -- Brahman E. Durga -- consort to no god; she stands alone. F. Kali -- formed from the anger of Durga. III. Festivals A. Navaratri / Durga Pooja B. Holi / Festival of Unexpected Reversals IV. Pilgrimmage A. Very important practice. B. Means to attain merit C. Kumbha Mela -- pilgrimmage every twelve years. 10. Oct 2 Jainism; ROA, 89-94 -------------------------------------------------------------------- I. Most ascetic of all religions. A. Jina: lit., "victor"; one who is victorious is achieving moksha (lit., "freedom"; "liberation") B. Jain: one who follows the victor. II. Comprised of mostly Indian adherents and seldom found ouside of Hindu communities. III. Involved rigorous denial and revolves around ahimsa (lit., "non-injury"; "non-violence.") IV. First appeared in North-east India around 2500 years ago, about the same time as Buddhism and the Upanisads. A. The "Axial Age": an age of social and religious upheaval in India. V. Rejects ritual sacrifice and does not recognize an overseeing God. VI. Karma Matter: a combination of unity and emotion. A. Chain of cause and effect. B. Unique to Jain beliefs. C. Covers over the "true self." D. Keeps us bound to the world. E. Shapes one's future of this and other subsequent lives. F. The goal is for one to be free of all attachments and material bonds. G. Greed is considered to be the result of binding attachments. H. Kevala: to be free of attachments and material bonds. VII. Jiva: the soul. A. Is not monistic in Jainism, but dualistic. B. Posits an opposition between the jiva and karmic matter. VIII. Tirthamkaras: lit., "ford makers"; i.e., those who cross a stream or river. A. Twenty-four in all. #1. Rishabhaha -- lived 8.4 million years. #19. Malinath -- most famous. B. Two historically recognized: 1. Parsva (c. 872 - 722 B.C.E) 2. Mahavira (599 - 577 B.C.E) a. Last of the Tirthhamkaras. b. Went about naked s a sign of his renunciation of material things. IX. Practice austerity to purify the self. X. Are most famous for their extreme avoidance of karmic living beings. A. Wear gauze over their mouths. B. Sweep paths before their feet. C. Strict Vegetarians 1. Won't eat anything with seeds. a. Seeds have the potiential for life. b. To a Jain, one germ of wheat equals one germ of life. 2. Don't farm and condem farming as tilling of the soil kills living beings in the form of insects and microorganisms. 3. Will eat fruit without seeds. 4. Will not consume alcoholic beverages because of the fermentation process produces living beings. D. The Jain layperson finds her- or himself drawn to become and urban merchant and these are among the wealthiest people in India. 1. Takes vows to limit accumulated wealth. 2. Donates wealth to temples and animal-rescue hospitals. 3. Bania: merchants of the Vaishya caste. XI. Split in the Jain Community (300 B.C.E) A. Svetambaras (lit., "white clothes") B. Digambaras (lit., "sky clothes." i.e., wore no clothes) C. By 80 C.E. the split becomes irreversable. ==================================================================== 11. Oct 9 Sikhism; ROA, 94-98 -------------------------------------------------------------------- I. Guru Nanak (1469-1539) A. Sikhism's first guru. B. Born to a Hindu family of the Ksatryia caste in the Punjab near Lahore. C. Arjun Dew: fith Guru of Sikhism 1. Built the Golden Temple and Amistar. a. Open on all four sides to allow all members of the four castes to enter the temple. b. Initially, Sikhism did not practice caste. II. Harmonized Hinduism with Islam. A. Islam is monotheistic and God must not be represented in human form. III. Sants A. Hindu devotional movment with an emphasis on unity with God. B. Believe that God dwells within the soul. C. Kabir: Sikh poet. 1. Rejected both the Koran and Hindu ritual. 2. Stressed invocation of God's name. ==================================================================== 13. Oct 16 The Life of the Buddha; ROA, 103-107 -------------------------------------------------------------------- I. Names for the Buddha A. Buddha ("the awakened one") an honorific title for an enlightened person. B. Siddharta ("he who has accomplished his purpose") C. Sakyamuni ("wise man of the Sakya clan") D. Gautama ("holy man") II. The Historical Buddha A. Historicism is not important to Buddhism. B. The life of the Buddha was never chronicled, but the story of his enlightenment has been made into traditional legends. C. Two religious traditions existed at the time of the Buddha. 1. Brahminism: highly ritualized Vedic tradition based upon animal sacrifices according to instructions of the Vedas (texts of ritual practice). 2. Sramanas (lit., "strivers") D. Sources of the biographical details of the life of the Buddha: 1. Pali Cannon: (earliest) from the oral tradition and used in the Theravada tradition. 2. Buddhacarta: (Asvaghosa) an epic poem of the life of the Buddha in kavya, an elaborate form of noble literature written in Sanskrit for the royal courts. a. Composed five-hundred years after his death, Siddhartha is depicted as a hero ("vira") to add drama to his renunciations. b. Sakya Clan c. Suddhodana: king of the Sakya Clan. d. Maya: his wife and queen. Her name means literally "illusion of the world." e. Siddhartha Gautama: given name for the Buddha. f. Asita: great religous figure who predicted that Siddhartha would either be a great king or a great religious figure. g. Courtesans: mistresses provided for Siddarthas's pleasure by his father, Suddhodana. h. Yasodhara: Siddartha's wife i. Rahula (lit., "fetter") Siddartha's son. j. Chandaka/Channa: Siddartha's charioteer. k. Kanthaka: Siddartha's favorite horse. l. Bodh Gaya: village to which Siddartha wandered. m. Bodhi Tree: tree of enlighenment. n. Nandabala: girl who offered a bowl of milk and rice to Siddartha as he sat underneath the Bodhi Tree. o. Mara: god of love and death who sends his three daughers to stop Siddartha from meditating. 1) Lust 2) Discontent 3) Craving III. The Great Departure A. Siddhartha's father was a very noble and righteous ruler. B. The birth of the Buddha was symbolized by a white elephant coming from his mother's side. 1. Dangerous cesearian birth? 2. Freedom from the conaminants of a woman's body? C. The Buddha was prophesized to be either a great king or religious leader. D. Siddhartha's father attempted to prevent his renunciation. E. Siddhartha becomes bored and devises excursions outside of the palace -- The Four Sights -- four separate journeys: 1. The old man. 2. The sick man. 3. The dead man. 4. The sramana ("striver"). F. Is a coming of age story about discovering old-age, sickness, death and facing reality. G. Watches of the Night: Siddhartha experiences paranormal phenomenon before experiencing his absolute irreversable enlightenment and his transformation beyond transmigration. 1. First Watch: Siddartha recalls all of his previous lives. 2. Second Watch: Siddartha acquires a heavenly eye. 3. Third Watch: Siddhartha learns the nature of kharma. 4. Fourth Watch: Siddartha's enlighenment becomes fixed and irreversable as he attains Nirvana in a victory of the problem of birth, old age, sickness, and death. IV. Dharmachakrapravartana Sutra/Sutta "Turning of the Wheel Dharma Sutra" A. The Buddha's first sutra (teaching). B. Beginning of the Buddha-Dharma ("Truth and Teachings of the Buddha") C. Turns the Wheel of Dharma to counteract the Wheel of Samsara (birth, old-age, sickness and death) D. Four Noble Truths (physician analogy) 1. Dukkha (diagnoses) a. Suffering b. Pain c. Impermanence d. Dissatisfaction 2. Samudaya (pathology) Trisna/tanka a. Thirst/desire b. A condition for the arising of suffering (dukkha) 3. Nirodha/Nirvana (prognoses) a. Suffering can cease. b. Nirvana (lit., "to extinguish") as a cure for dukkha. 4. Magga/Marga (prescription) a. Noble Eight-Fold Path b. Conducive to nirvana. ==================================================================== 14. Oct 18 The Four Noble Truths; ROA, 107-114 -------------------------------------------------------------------- I. D u k k h a (dissatisfation; impermanence; suffering) -- diagonsis A. Three Types 1. Ordinary: loss; disappointment; grief; impermanence. 2. Produced by change: the stress we experience when we become attached to things staying the way they are. 3. Suffering of Conditioned States B. Doctrine of A n a t m a n ("no self"): the doctrine of nothing within us that is permanent. C. Five S k a n d a s ("aggregates, heaps") 1. Matter (neutral; no kharma involved) 2. Sensation (neutral; no kharma involved) 3. Perception (neutral; no kharma involved) 4. Mental Formations: assessments about our experiences. 5. Consciousness: full cognitive experience. II. S a m u d a y a (arising of dukkha) -- Condition T r i s h n a ("thirst"; "craving") 1. Self-affirmation. a. Condition of the ego. b. We are always insecure. III. N i r o d a (cessation of dukkha) -- cure. N i r v a n a : absence or extinction of desire; absence of desires and/or suffering. IV. M a r g a -- the Noble Eight-Fold Path -- prescription that makes one available for nirvana. Cornerstones of Marga: K a r u n a (compassion); P a n n a (wisdom) Without compassion (karuna) we would have only cold logic; without wisdom (panna) we would have only sentimentality. A. S i l a (ethical conduct) 1. Right Speech: avoiding gossip, false or unnecessary speech. 2. Right conduct: ahimsa (non-injury; non-violence) 3. Right livelihood: non-harmful employment. B. S a m a d h i (mental discipline; lit., "unified in thought and mind"; "reprogramming the mind") 4. Right Effort a. Positive thinking. b. Promoting goodness. 5. Right Mindfulness: taking responsiblity for, a. Thoughts b. Emotions c. Impressions d. Moods ... and being mindful of, e. Your body and what you do; i.e., walking, standing, sitting, et cetera. 6. D h y a n a Right Concentration/Meditation a. Acknowledgement of the mind. b. Recognition of the mind as a start. C. P a n n a (wisdom) 7. Right Thought a. Aspirations b. Motivations 8. Right Understanding (of the truth) a. Seeing the world the way it is ... on its own terms. b. Pursuit of wisdom and insight. ==================================================================== 15. Oct 23 The Three Traditions and Indian Buddhism; ROA, 115-131 -------------------------------------------------------------------- I. Triple Gem or Triple Refuge (three jewels) A. Declaration that one is a Buddhist by taking refuge in the three jewels. 1. Buddham saranam gacchami. "I take refuge in the Buddha." 2. Dhammam saranam gacchami. "I take refuge in the Dharma." 3. Sangham saranam gacchami. "I take refuge in the Sangha." II. Four Pillars of Buddhism A. Monks -- Bhiksu / Bhikkhu 1. From b h i k s (lit., "to beg") 2. Monks; beggars; mendicants. 3. Sole possessions: a. One garment, usually torn into pieces and then sewn back together. b. Water pot. B. Nuns -- Bhiksuni / Bhikkuni 1. Buddhist nuns. 2. Women were initially not allowed in the Sangha. 3. Ananda (Siddartha's) favorite disciple) pleaded with the Buddha on behalf of his step-mother to allow women into the monastic order as nuns. C. Lay Men King Bimbisara of Magadha: First benefactor of the Buddhist Sangha who donated the Bamboo Grove Park of Rajongriha. D. Lay Woman Amabapali: First female benefactor of the Buddhist Sangha. III. Early Buddhist Disciples A. saripatura and Maudgolyana Two early disciples who entered the Sangha as friends and whose deaths have been recorded in the Pali Canon. B. Upali of Kapilavasthu 1. Barber of Kapilavasthu 2. Barbers are considered to be of low caste. 3. His discipleship is proof that members of all castes are/were admitted into the Sangha. C. Subhuti First early disciple to meditate upon m e t t a ("loving-kindness"). D. Kasyapa 1. First early disciple to recieve the Buddha's teaching by mind-to-mind transmission. 2. Later became the second patriarch of Zen Buddhism. E. Ananda 1. Favorite disciple of the Buddha. 2. Pleaded on behalf of Siddartha's step-mother to allow women into the Sangha. IV. Precepts for the Laity and Monastic Order A. For both the laity and the monastic order. 1. Prohibition against taking a life, especially a human life. 2. Prohibition against stealing -- taking anything that was not given. 3. Prohibition against sexual misconduct. a. For the laity, adultery. b. For the monastic order, any sexual conduct. 4. Prohibition against taking intoxicants. 5. Prohibition against lying. B. Precepts for the monastic order. 6. Prohibition against eating after 12 PM. 7. Prohibition against watching others dancing, singing or otherwise engaging in a performance. 8. Prohibition against adorning oneself with garlands or jewelry. 9. Prohibition against sleeping in a high or comfortable bed. 10. Prohibition against recieving silver or gold, although this has been disputed by modern scholars. C. Buddhist precepts and teachings are not absolute. 1. Siddartha's "soft view" in his refusal to assert that his view of the truth is the only view. 2. The teachings of the Buddha are based upon d u k k h a (impermanence). 3. Even the Dharma's description of the truth is impermanent, although the truth behind the Dharma does not change. V. The Kalamas Those to whom the Buddha taught there exists NO external, textual or traditional authority on the introspective process. VI. Mahaparinirvana A. Account of the death of the Buddha. B. Siddartha becomes ill from eating tainted pork and dies in exemplary fashion. 1. Fully aware. 2. Fully in control. C. Buddhist view of ahimsa as it pertains to the eating of meat. 1. Principle of Gratitude a. One must accept what is offered, even if it is from someone of low caste or contains meat. b. One must not request that meat be slaughtered or served for them, or patronize those households where one knows in advance that meat is being served. D. Siddartha requested that his funeral ceremony be done in the fashion as that of a king. E. Rajagriha Village where the Buddha achieved parinirvana (final nirvana). V. Council of Rajagriha A. Gathering of five-hundered (500) arhats to complie the Buddha's teachings in order to preserve them in the Pali Canon. B. Each enlightened being (arhat) recited every teaching he had heard during the Buddha's lifetime. C. All of the recited teachings where then organized into three parts. D. Tripitika ("three baskets") / Pali Canon 1. S u t r a Pitaka: the Basket of Discourses Ananda's recitation of the direct discourses. 2. V i n a y a Pitaka: the Basket of Discipline Monastic rules and regulations. 3. A b h i d a m m a Pitaka: the Basket of Ultimate Things Beginnings of Buddhist scholasticism. ==================================================================== 16. Oct 25 Theravada Buddhism; ROA, 132-138 -------------------------------------------------------------------- I. Three Major Traditions A. Theravada -- Southern School 1. Sri Lanka 2. Burma (now Bhutan) 3. Thailand 4. Cambodia 5. Laos 6. South-East Asia B. Mahayana -- Northern School 1. Nepal 2. China 3. Japan C. Vjrayana -- Tibetan School 1. Tibet 2. Central Asia II. Theravada Buddhism / Sinhalese Buddhism A. Refers to Sri Lanka 1. First Buddhist country. 2. First Theravada country. B. Spread from India southward to Sri Lanka and eastward from the Bay of Bengal. III. King Asoka A. Credited with founding the Theravada Tradition B. Emperor of the Mauryan Dynasty C. First Ruler to unite all of India D. Pillar and Rock Edicts 1. Writings left behind by King Asoka. 2. The reasons why we know as much about him as we do. 3. Affected the way he governed his kingdom. E. Kalinga 1. Last province conquered by Asoka. 2. Over 100,000 Kalingans were either imprisoned or put to death. 3. Asoka later regretted the taking of lives and imprisonment, promising to live according to ahimsa (non-injury; non-violence). F. Created stupas: burial mounds covering a Buddha or arhat. G. Responsible for the first early spread of Buddhism. H. Comparable to Constantine. I. Sent daughter and son to Sri Lanka 1. Mahinda -- son 2. Sanghamitta -- daughter Brought a branch from the Bodhi tree to Sri Lanka. IV. Chakravartin "wheel-turner king" A. Their wheel-turning was political. B. The Buddha's wheel-turning was the Dharma. V. Temple of the Tooth in Kandy (Sri Lanka): Relic site where a tooth of the Buddha is believed to be kept. VI. South-East Asia A. Sri Lanka is the center of Theravada Buddhism. B. Closest trading partners. 1. Thailand 2. Burma (now Bhutan) 3. Cambodia 4. Laos C. Hindism was already well established in India. VII. Buddha Sasana (Buddha Context): sees all living beings as moving towards enlightenment. VIII. Characterized by the Relationship between the Laity and the Monastic Order A. Field of Merit B. Uposatha 1. Four monthly holy days in which the monastic community gathers to confess their sins and transgressions to each other. 2. The Laity go to the monasteries to recieved teachings of the Buddha. IX. Theravada festivals were inspired by those of the Hindu tradition. A. New Year comparable with Divali. B. Vasaka: celebration of the birth, enlightenment and death of the Buddha. C. Vassa: beginning of the rainy season in Sri Lanka. D. End of the rainy season. E. Kathina: festival when monks get new robes. ==================================================================== 17. Oct 30 Mahayana Buddhism; ROA, 139-140 -------------------------------------------------------------------- Characteristics I. Many Buddhas -- Multiple Buddhas A. Central View B. Buddhood a transcendental attainment open to others. C. Sakyamuni Buddha is not the only Buddha. D. Sakyamuni Buddha always referred to himself in the third person as if there were other Buddhas during his lifetime. II. Bodhisattvas Enlightened Beings - Great Teachers - Savoir Figures A. Attained highest level of enlightenment. B. Declined/postponed Nirvana out of compassion for others. C. Chose to be reborn for the benefit of sentient beings until all achieve enlightenment. D. The Bodhisattva Vow. 1. Should be taken in the presence of a Buddha or other bodhisattvas. 2. May take several lifetimes to fulfill. 3. Is fueled by compassion as both the means to an end and the end in itself. 4. Enables the bodhisattva to become a Buddha. E. Tends to elevate Sakyamuni Buddha to nearly that of a deity. 1. In the Theravada tradition, a. There is only ONE Buddha. b. There is a number of arhants. 2. While in the Mahayana tradition, a. There are numerous Buddhas. b. Bodhisattvas c. Pratyekabuddhas who have achieved enlightenment on their own. d. Arhants: are not quite enlightened as there is no compassion involved. F. Maitreya -- Buddha to come. 1. Popular savior figure in South East Asian Buddhism. 2. Supports the idea of the bodhisattva. 3. Something to lookforward to. G. Bodhicitta -- Seed of Enlightenment that may take several lifetimes to reach fruition. H. Amitabha Buddha / Amida Buddha -- Pure Land / Western Paradise "the Lord Looking Down" 1. Bodhisattva who comes to the aid of all who call him witha pure mind. 2. Pure Land / Western Paradise Buddhism. a. School within the Mahayana Tradition based upon the vow of Amitabha and it's recitation. b. Most popular school of Buddhism in South East Asia. 3. Becomes a female in Chinese Buddhism. I. Avalokitesvara Bodhisattva -- "the Lord Looking Down" 1. Second to Sakyamuni Buddha, the most widely depected in art. 2. Becomes female in Chinese Buddhism. J. Paramitas -- "perfections" 1. Generosity: The Bodhisattva cannot accumulate good kharma, but must transfer it to others for the benefit of all. 2. Moral Conduct 3. Patience: includes a perpetual forgiveness for others. 4. Courage / Energy: to overcome one's faults and attain virtue. 5. Meditation (dhyana) 6. Wisdom (prajna): the ability to see things as they really are. II. Mahayana Sutras -- Inspired Teachings of the Buddhas A. Lotus Sutra: most important and most popular. B. Prajnaparamita Sutras 1. Perfection Sutras 2. Philosophical Discourses a. Diamond-Cutter Sutra b. Heart Sutra: in which the transcendent wisdom of the Bodhisattva exceeds that of the Arhant. Gate gate paragate parasamgate bodhi svaha (Sanskrit) Gate means gone. Gone from suffering to the liberation of suffering. Gone from forgetfulness to mindfulness. Gone from duality into non-duality. Gate gate means gone, gone. Paragate means gone all the way to the other shore. So this mantra is said in a very strong way. Gone, gone, gone all the way over. In Parasamgate sam means everyone, the sangha, the entire community of beings. Everyone gone over to the other shore. Bodhi is the light inside, enlightenment, or awakening. You see it and the vision of reality liberates you. And svaha is a cry of joy or excitement, like "Welcome!" or "Hallelujah!" "Gone, gone, gone all the way over, everyone gone to the other shore, enlightenment, svaha!" IV. Sunyata -- Emptiness A. Doctrine of Anatman ("no-self") (you will need to explain the concept on the exam) 1. There is no "essential self." 2. Sentient beings are combinations of cosmic energies manifested into physical forms. B. Nagarjuna 1. Radical subjectivist and founder of Madhyamika -- "Middle Way School" 2. Teachings a. There is no "essential self" in any person or phenomenon." b. All phenomenon and persons are contintengent on and dependent upon, all other other phenomenon and persons. c. There is no svabava ("essential being"). d. All phenomenon and persons are sunnata ("empty of their own being") e. All things are continually "in process," and therefore, are incomplete. f. Samsara and Nirvana are both empty of all conditions and there is no essential difference between the two. g. Nirvana is neither "elsewhere" nor is it a pefection. h. The Bodhisattva has realized the Middle Way and so realized Nirvana. i. Enlightenment is a matter of perception AND those who do not precieve it are "attached." j. Upayas -- "skillful means" 1) Linguistic assertions. 2) Conventional realities. 3) Doctrines, i.e., the Four Nole Truths. 4) Asserting Absolutes k. Cultivation by Meditation 1) Dissolution of differentiating binaries. 2) Dissolution of the ego. 3) Removal of all differentiating boundaries between the self and others. ==================================================================== 18. Nov 1 Buddhism in East Asia; ROA, 138-148 -------------------------------------------------------------------- CHINESE BUDDHISM Buddhism emerged in China as a real cult during the time of the emperor MING TI (58-75 CE), but did not take hold as a religion until much later. It is not recognized as a coherent religion of its own until 200 CE. Before that, many people thought that it was merely a form of Daoism, an indigenous religion of China. Buddhism was the first foreign religion to enter China and the only one that gained a foothold there. There is a tremendous gap between Indian and Chinese civilizations. The countries themselves were separated by great geographical barriers. Ultimately, Buddhism was introduced to China by Buddhist merchants who had traveled across the Himalayas on the Silk Route. When they were first exposed to Buddhism, its mysticism, highly abstract thought, and asceticism did not appeal to the practical, down to earth Chinese. When they were finally exposed to the Mahayana texts at the end of the HAN DYNASTY (280 CE), China was in such a state of social upheaval and political despair that the seemingly more pessimistic message of Buddhism began to appeal to them. In fact, the emphasis on the afterlife in some of the Mahayana texts was part of what appealed to the Chinese who had, in their indigenous religions, Confucianism and Daoism, never really developed coherent theories of the afterlife. At first, Buddhist monasticism did not appeal to the Chinese because it contradicted their value of Filial Piety, which is the basis for ancestor worship. Eventually, however, monasticism did come to appeal to the Chinese. It functioned as a full-time vocation for both men and women and was an institution that was largely independent of the family and the state. The ordinary people were drawn to Buddhism because of its egalitarian moral principles based on karma (an idea that did not exist in China previously) and its simple devotional techniques. Intellectuals were drawn to the sophisticated philosophies of Buddhism and the challenge of attaining new states of consciousness by means of meditation. One scholar has said: "The transplantation of Buddhist thought to China is one of the great intercultural movements of history." First of all, he says, "there was Indian Buddhism; then there was Indian Buddhism in China; and finally, after many centuries of adjustments, there was Chinese Buddhism." A great synthesis began in China - of Confucian social ethics, Daoist love of nature, and the Buddhist respect for all life formsand images of a future life. The three religions seemed to complement one another and despite the persecutions of one or the other of these religions by emperors who supported exclusively one, all continued to exist and in general, lay individuals did not feel compelled to choose one over the others. Buddhist monasteries flourished, more and more texts from India were translated from Pali or Sanskrit into Chinese, and four distinctive schols of Chinese Buddhism merged: 1) the Tian-tai ("Heavenly Terrace") or Lotus School; 2) the Hua-yan ("Flower Garland") school; 3) the Chinese Esoteric school (Chen-yen [Shingon in Jap.]), of limited appeal; 4) the Pure Land school; and the Ch'an or Meditation school. In each of these schools, a different text from the Mahayana canon was ranked as most important to that particular school. We are going to discuss only two of these Chinese Buddhist schools, the most important schools that survive to this day, the Pure Land and the Ch'an schools. PURE LAND: The Pure Land School traced its authority to the Lotus Sutra but embraced as its special text of orthodoxy, the Pure Land Sutra. In the Pure Land Sutra, the bodhisattva Dharmakara takes a vow: "If, O Blessed One [the Buddha], when I have attained enlightenment, whatever beings in other worlds, having conceived a desire for right, perfect enlightenment, and having heard my name, with favorable intent think upon me, if when the time and the moment of death are upon them, I, surrounded by and at the head of my community of mendicants, do not stand before them to keep them from frustration, may I not, on that account, attain to unexcelled, right, perfect enlightenment." Since, according to the believers in the sutra, this bodhisattva did attain enlightenment and became the Buddha Amitabha (Amita in China and Amida in Japan), it means that this vow is efficacious and anyone who meditates upon or calls his name is traditionally invoked with the simple phrase, "Nammo Amit'o-fo"/"Nammu Amida Butsu" ("Hail to Amida Buddha"). Amitabha's helper, the bodhisattva Avalokitesvara, became one of the most important and powerful deities of Chinese popular religion. In India, this bodhisattva is male but somehow in his importation to China, he becomes known as the female goddess of mercy and compassion, Guan Yin/Kwan Yin. T'an-Luan (470-542 CE) was the first master in the Pure Land lineage. He acquired his religious vocation when, convalescing from an illness, he had a vision of a heavenly gate opening to him. He decided then to seek everlasting life and sought it first in Daoism, in the formulae for longevity and immortality. Then, he met an Indian who told him that Buddhism has superior methods for seeking immortality and taught him the Amitabha texts. T'an-luan went on to organize societies for the propagation of Pure Land and the recitation of Amitabha's name. He stressed the notion of the Other Power or the power of the vow of Amitabha in the attaining of rebirth into the Pure Land. This led him to advocate faith and recitation of Amitabha's name rather than meditation. The next great Pure Land master was Tao-ch'o (562-645 CE) who was born 20 years after T'an-luan's death and, having stumbled on his previous master's epitaph, was so moved that he too turned to Pure Land teaching. He stressed the idea of the decline of Dharma which necessitated the adoption of the easy path of faith. Humans in this period, he said, did not have the capacity to become saints, so the Pure Land teachings were their only recourse. He declared that reciting Amitabha Buddha's name with an undistracted mind would overcome all msins, erase all evils, and ensure rebirth in the Western Paradise. His monks engaged in recitation marathons, some of them reciting the name millions of times in a week. Tao-cho's great disciple, Shan-tao, became the most noted theologian and evangelist of the sect. He preached to monks and laity alike for over 30 years, convening large gatherings to recite "Nammo-Amit'o-fo". He wrote numerous copies of the Amida Sutra; he painted pictures of the Pure Land; he wrote liturgical manuals. The Pure Land sect continued to grow, so that by the 9th cntury, it no longer needed masters to propagate the teaching. Nammo Amit'o-fo was chanted even in Ch'an monasteries as a daily liturgy. CH'AN SCHOOL Meditation texts were among the first to be translated by the Chinese. The Ch'an sect arose as an answer for those seeking extensive concentration on the practice of meditation. In this school, it was felt that the Buddha Nature or inner, transcendent truth of the Buddha could be contacted by emptying one's mind of all external thoughts and intellectual activity. Like the other sects, it developed a concentration on one text in particular, in this case the Lankavatara Sutra. The beginnings of the Ch'an sect are attributed to a real figure, around whom a great deal of legend has grown up, an Indian meditation master, Bodhidharma, who arrived by sea in Canton in 470 CE, stayed briefly in South China, and went north and stayed there until about 502 CE. Bodhidharma was the first patriarch of the Ch'an sect. There are numerous extraordinary legends about him: While still in South China, he met Emperor Wu of Liang who asked him, "Have I earned merit by my lifelong temple building, donation, and worship offerings?" Bodhidharma answered, "No merit at all." The emperor supposedly banished him to the north (the story, however, is anachronistic because Bodhidharma was already in the north by the time Emperor Wu came to power, but it points up a central tenet of Ch'an, which is that merit and good works are useless without direct insight). Bodhidharma was characterized as an irascible, eccentric fellow. One legend recounts that he once fell asleep in meditation and became so furious that he cut off his own eyelids. When they fell to the ground, they caused the first tea plant to sprout. Thereafter, tea has been associated with Ch'an and Zen practice, providing just the stimulation that monks need to be clear-headed when they rise at 3:30 in the morning to sit in meditation. The legend of Bodhidharma goes on to say that he retired to a cave monastery where he spent nine years gazing at a wall. The monk Hui-k'o sought him out to receive his teachings. He asked him again and again but Bodhidharma paid no attention. Hui-k'o sat patiently in meditation outside the cave for a year. A terrible snow storm engulfed Hui-k'o in snow and he begged Bodhidharma to initiate him. Bodhidharma refused, saying that Hui-k'o's mind was too shallow and arrogant. Upon hearing these words, Hui-k'o drew his sword from under his robe and cut off his left arm at the elbow and placed it before the master. At this, Bodhidharma knew Hui-k'o to be a vessel of Dharma. Bodhidharma said: "All the Buddhas when they seek enlightenment forget their bodies for the sake of Dharma. You have cut off your arm. Now you also are capable of seeking." "Your disciple's mind is as yet without calm," said Hui-k'o. "I beg you, master, let me have a calm mind." "Bring me your mind and I will calm it for you," the master replied. "Though I seek for my mind, I cannot get it," said Hui-k'o. "There, I have calmed your mind for you," said the master. At these words, Hui-k'o attained enlightenment or satori, as it's called in Japanese. Eventually, Hui-k'o became the Second Patriarch of the Ch'an school. The Fifth Patriarch, Hung-jen (601-674), displayed amazing meditation talents and became the leader of a community of over 1000 disciples. In the Platform Sutra, we see the transmission of the Dharma Seal from Hung-jen to Hui-neng who became the Sixth Patriarch. As the story goes, Hui-neng was the son of a landed family which had fallen on hard times. Hui-neng sold firewood to support his widowed mother. One day, he happened to hear a man reciting the Diamond Cutter Sutra and he experienced an awakening. He asked the reciter where he had come from and he directed him to Hung-jen. Hui-neng asked to study with him in order to become a Buddha and Hung-jen responded by saying that he couldn't possibly become a Buddha because he was from Ling-nan province. The boy replied, "Although people from the south and people from the north differ, there is no north and south in Buddha nature. Although my barbarian's body and your body are not the same, what difference is there in the Buddha nature? This answer demonstrated his potential to Hung-jen who sent Hui-neng to work as a lay brother pounding rice in the mill. Hung-jen ordered his disciples to demonstrate insight by writing a verse. The disciple who wrote the most profound verse would be given the Dharma robe of succession as patriarch. Shen-hsui, who was the chief disciple, fully expected to receive the robe and he wrote, out of false modesty, his verse on a wall secretly at midnight: The body is the Bodhi Tree, The mind is like a clear mirror. At all times we must strive to polish it. And not let the dust collect. When Hung-jen saw the verse, he knew who had written it. Privately, he told Shen-hsiu that he had arrived at the front gate but had not entered it and that he must strive again. Hui-neng heard someone reciting the verse and composed his own reply, asking a monk to write it on the wall (because he was illiterate). The Bodhi Tree is originally not a tree. The mirror also has no stand. Buddha Nature is always clean and pure; Where is there room for dust? After seeing this verse, the Fifth Patriarch summoned Hui-neng and expounded the Diamond Cutter Sutra to him, whereupon he received enlightenment and was given the Seal of the Patriarch. The master ordered him to leave, lest he fall prey to jealous monks who would do him harm. Hui-neng was said to have received the Dharma from Hung-jen in 661, gone south, and stayed in hiding. Eventually, he received a proper ordination and delivered as an inaugural address the Platform Sutra. As we're seeing, Ch'an utilized stories as one of the special techniques the school devised to throw off the intellectual defenses of the mind. Ch'an emphasized spontaneity, inspiration, and meditation over philosophical argumentation and scriptural authority. Two schools of Ch'an/Zen emerged: the Cao-dong/Soto school, which emphasized gradual enlightenment by means of sitting meditation (zazen). The Lin-ji/Rinzai school emphasized sudden enlightenment (satori) and in addition to zazen, employed the gong-an/koan, which is an inscrutable riddle or puzzle. The koan was central to a question and answer method in which the answers to the disciples' questions might consist of scoldings, beatings, or strange illogical images. The point of it all was to wake up and shock the questioner's mind to an immediate insight to the truth, called in Japan, satori. ==================================================================== 20. Nov 8 Miracle of Mindfulness; Miracle of Mindfulness, to p. 108 -------------------------------------------------------------------- I. The Essential Discipline p. 3 A. "T.G.I.F." mentality. 1. Is the way we've learnd to structure and segregate our time to motivate ourselves. 2. Who we are becomes diminished when we associate ourselves with time left over after our other time obligations have been fulfilled. 3. The analogy of Allen and his children leads to the author's discussion of mindfulness. B. Washing the dishes to wash the dishes. p. 4 1. A sense of fulfilment can be acheived doing almost any activity, even while washing the dishes. 2. Argument against multi-tasking. 3. Corporate capitalism: what is important is that which can be tied to a profit and compares personal relationships to cultureal constructs. 4. Our service-industry professions are devalued because they are not directly tied to profit. 5. How can one one NOT be exploited? 6. It is in the way one thinks about one's time, actions, and self-worth. 7. Mindfulness is the quality of attention one gives to everything. 8. Sakyamuni Buddha discussed mindfulness in his Foundations of Mindfulness Sutra. C. The cup in your hands. p. 6 1. "While washing the dishes, one should only be washing the dishes." p. 7 2. Is about savoring the moment in which one happens to be. 3. These moments are all that we have. 4. Eating a tangerine. pp. 8-10 II. The Miracle is to Walk on Earth p. 15 A. Sitting p. 18 1. Mindfulness is the miracle by which we master and restore ourselves. p. 21 1. A part of mindfulness is to be able to see ourselves with the world in a sense of interdependance. a. Our birth is the first day we start preparing for our death. b. Death is the fuel for the sense of savoring every living moment. c. Death is in the picture from the very beginning. d. Death is what gives us meaning in our lives. e. A sense of fulfilment requires our living completely in the now. 2. In our mindless way of being in our existing way of life, we are not often present in ourselves. a. One's mind is somewhere else. b. When we're in our dream world, we simply are not among ourselves. c. We don't own who we are. d. It is when we focus on the quality of attention that we become whole. B. Taking hold of one's breath. p. 22 1. "Breath is the bridge ..." pp. 22-23 2. The key to everything is breath. C. Counting one's breath. p. 27 E. Quiet breathing. p. 32 F. Counting your breath. G. Every act is a rite. p. 36 1. "While washing the dishes ..." p. 39 a. Life and death matter because we are alive when we are mindful of the moment we're in. b. Awareness is the substance of life. c. The more aware one is in their walking life, the less likely one is to dream while sleeping. We don't dream because there is less residue present to dream over. III. A Day of Mindfulness p. 41 1. "Drink your tea slowly and reverently." p. 46 2. Stress can be the messages we give ourselves about what we have to do. ==================================================================== 21. Nov 13 Vajrayana Buddhism; ROA, 148-157 -------------------------------------------------------------------- I. Vajrayana "diamond vehicle." A. Intended as a short-cut to enlightenment within a fixed number or births. B. Focus on the Guru-disciple relationship as a way of speeding up the process by which one may achieve enlightenment. II. Began as an outgrowth of Mahayana Buddhism during the Pala Dynasity (8th to 12th century, CE) in North East India. III. Is rooted in Tantrism. A. Is an esoteric religious practice. 1. Secretive religious practice. 2. Practiced by a select few within the tradition. 3. Connected with mysticism. Contacting the divine within oneself. B. Characteristics of Tantrism: 1. Mantras a. Common in all Indian religious traditions. b. More important to the Vajrayana tradition than in others. c. Trantric rituals always employ mantras. d. Calls upon a particular power, divinity, or the power of a divinity. e. bija mantras "seed mantras" 1) Short single-syllable mantras. 2) Most Famous: Oh Mani Padme Hum "the Jewel is in the Lotus" 2. Mandalas: circular symbolic images from which everything revolves around a circular point. Very important practice as one meditates upon a mandala, one is imagining themselves in that images in a form of self-realization. 3. Saktis: female consorts of the deity. a. Feminine side of the deity. b. Energy of a deity. c. Active side of deity. 4. Ritual sexuality: practiced in some forms of tantrism. p. 148 5. Anti-Nomenism: practices against the norms of a society in order to try to prevent dualism. C. Buddhist Tantras 1. Are used in addition to the Mahayana Sutras but more often than the former. 2. Are written in a twillight language: an ambiguous, coded language that requires an initiation by a guru to understand. 3. Are part of the tantric practice. IV. King Songtsengampoo (7th century, CE) Vajrayana Buddhism becomes the mainstream tradition in Tibet and loses some of its anti-nomenism. V. Padmasambhava (around 779 CE) A. First effective missionary. p. 149 B. Individual most responsible for propigating Vajrayana Buddhism is Tibet. C. Celebrated as a Bodhisattva. D. Thought to have founded the Nyingmapa school, the oldest school of Buddhism in Tibet. VI. Buddhism has been successful as a missionary religion because it found agreement with indigenous religions such as the Bon Po. VII. Vajrayana Schools A. Nyingmapa "Red-Hat School" founded by Padmasambhava. B. Kadampa: monastic school founded by Atisa (982-1054 CE) C. Kagyupa 1. Founded by Marpa (1012-1096 CE) 2. Greatest saint, Milarepa (1040-1123 CE) D. Sakyapa (Koncheg Gyelbo 1034-1102 CE) E. Gelupa (14th century) "Yellow Hats" reform school seeking celibate Buddhism. Institution of the Dalai Lama ("Great Ocean Guru") emerbes in 1578 CE. a. Each Dalai Lama thought to be a reincarnation of Avalokitesvara. b. Freedom in Exile autobiography of H.H., the Fourteenth (current) Dalai Lama. c. Chinese invaded Tibet in 1959. d. Darmsala: monastery in Northern India for refugee monks from Tibet funded by the current Dalai Lama. F. Bon / Bon Po: indigenous shamanistic religion of Tibet absorbed into Buddhism in which its deities were proclaimed "protectors of the Dharma." VIII. Tibetian Book of the Dead A. Phenomenon of the Bardo (lit., "interval"; "gap") 1. Humans are always in a state of bardo. 2. Death bardo: forty-nine (49) days between death and rebirth. With preparation, one can control one's mental tendencies before rebirth occurs. B. A Lama will come to the bedside of a dying or recently departed person with the idea that there is still the conscousness of the dead hovering about with the idea that one can influence and then perhaps improve the deceased's next birth. IX. Why did Buddhism decline in India? A. Isolation of monasteries from the laity. 1. Hinduism does not have a monastic celibate priesthood. 2. As Buddhist patronage declines, Hinduism becomes more powerful. 3. Monastic orders without oversight can become corrupt. 4. Nalanda in Bihar is the largest Buddhist monastery, nearly a city unto itself. B. Revivial of Hinduism 1. Ventanta a. Upanisads: mystical texts. b. Sankara 2. Bhakti Marga: path of devotion. 3. Assimilation of traditions. 4. Buddhism appars to be a branch of Hinduism. C. Buddhist Eschatology (concept of the "end time") is difficult to understand. 1. Not a simple "Heaven." 2. Dependent on meditation. D. Mugal Dynasity -- Muslim Invasion 1. Monasteries were already in decline. 2. Destruction of monasteries a long process. 3. Mugals/Muslims attempted to covert others to Islam. ==================================================================== 22. Nov 15 Early Chinese religion and society; ROA, 161-168 -------------------------------------------------------------------- I. Shang Dynasity (1600-1122 BCE) p. 163 A. First established period in Chinese history. B. First people in Asia to emerge from the Stone age and begin working with metals. C. Had a written languaged based on pictographs/characters (NOT alphabet-based) D. Lived in large, fortified towns. E. Highly-stratified agrigarian sociey ruled by a warrior class, perhaps descendants of those who conquered them. F. Practiced divination using oracle bones and tortoise shells. p. 164 G. King chief divinator and communicator with the world of ancestors and spirits. H. Ancestor worship most important religious rite. 1. Xu (lineage): social context for ancestor worship. a. Patrilinear: descendancy through male heirs. b. Patrilocal: a woman marries into her husband's family and venerates his family's ancestry. c. Patriarchal: all power and decision-making rests with male elders. 2. Some families have ancestrial records going back thousands of years; i.e., Korean families. 3. Reflects a greate difference between China/East Asia and the West. 4. The longer an ancestor has been deceased, the more influence he has and the more offerings he recieves. 5. Gods and spirits behave like bureaucrats. 6. Quid Pro Quo: ("this for that") logic of interaction between humans and the spirit world. a. Interdependence b. Reciprocity II. Chou (Zhou) Dynasity p. 164 A. Shang deities Tian ("sky" or "heaven") and Hou Ji ("millet") synthesized into Huang Tian Shang-Ti (Shang-di; "Sovereign Heaven") 1. Supreme ruler. 2. Most important deity in the Chou dynasity. 3. Divine ancestor. 4. King of the spirit world. B. Emperor is mandated (as a reward for his virtue) by Heaven and believed to be reincarnate of a dragon. C. Chou Conceps 1. Tian: a sacred power of impersonal moral force worshipped by emperors. 2. Dao: the ultimate ordering principle in the universe. 3. Yin and Yang: basis for change in the world. p. 166 a. Yin: femaleness; darkness; winter; inactivity (as opposed the the sakti in Hinduism, which is the active principle); cold; p'o-kuei (ghost). b. Yang: maleness; light; summer; activity; hot; hun-shen (spirit). D. Theory of the Twin Souls 1. p'o-kuei (ghost) Yin 2. hun-shen (spriit) Yang E. I Ching "Book of Changes" 1. Book of divination for consulting the spirits. 2. 8 trigrams = 64 hexagrams. F. Spirit Mediumship. G. Feng Shui (geomancy): method for interpreting signs of the Earth. III. Eastern Chou (Zhou) Dynasity pp. 167-8 A. Feudal state of Lu B. Age of the Hundred Philosophers pp. 167-170 1. Lao-Tzu 2. K'ung Fu-Tzu "Confucious" ==================================================================== Nov 20 Confucius & the Confucians; ROA, 168-172 & 184-196 -------------------------------------------------------------------- I. Confucius p. 168 A. Kong Fu-Xi "Master Kong" (551-429 BCE) B. True conservative hearkening back to a previous time. C. Contrast to Buddhism. D. Time Frame: age of turmoil. 1. Eastern Chou Dynasty 2. Warring States Period: constant fighting between feudal rulers. 3. Age of the Hundred Philosophers E. Born into a poor family, yet received a proper "gentle-man's" education. F. Excellent musician (lute). G. Renaissance man of his time. H. Accepted a bureaucratic post and was also a teacher. I. More of a teacher of ethics and humanist than a religious leader. II. Analects p. 168 A. Collection of sayings from Confucius. B. Best source of information about him. III. Wu Jing (Confucian Classics) p. 168 Confucius commentary on 1. Ye-Ching/I-Ching 2. Book of Rites 3. Book of Poetry 4. Book of History Confucius' own writings, 5. Spring and Autumn Annals: philosophy of morality, obligation and political commitments. IV. Five Cardinal Virtues 1. Ye: righteousness by justice. 2. J in: wisdom. 3. Xsu: faithfulness The Two Most Important: 4. Li: an idealized social order with everything in it's place. a. The norm of human behavior in all of it's circumstances. b. Ritual; custom; propriety. c. According to Confucius, fundamental to ethical human development. d. Greatest theater for Li: the court. e. Is dependent on social hierarchy. f. The "vertical principle." g. Training ground for R en. 5. R en: "humanity/humanness"; "the will to seek the good of others" a. Exalted as the highest embodiment of virtue. b. Acquired through the performance of Li when the individual correctly performed social relationships. c. The "horizontal principle." d. The idea that everybody deserves to be treated with humanity and decency. V. X iao (filial piety): reverence and respect for elders, parents, superiors and other ancestors. A. Common throughout Asia. B. It is desirable for one to have as many sons as possible. VI. Five Relationships (obligations on both sides) A. Father and son. (filial piety) B. Eldest to younger brother (humility and respect) C. Husband (righteous behavior) and wife (obedience) D. Elders (humane consideration) to juniors E. Rulers (benevolence) to ministers (deference) to subjects (loyalty). VII. Self-Mastery p. 170 A. Quote on p. 170 B. Confucius is a very practical political and social philosophy based upon the idea that people are good by nature, but for that good to be fully-realized, it has to develop by means of a proper education. VIII. Sages p. 170 A. Perfect beings who lived in more auspicious times and had virtue (De). B. Semi-divine beings who had mystical power. IX. Chun - Xi (Superior Man) p. 171 A. Perfected model of a social beings. B. Analogous to a Victorian gentleman. 1. Cultured and reserved. 2. Concerned with the strength of one's own character. 3. One's character is displayed through one's manners. "Manners make the man." 4. One displays what one wishes to be through her or his manners. X. Doctrine of the Golden Mean A. State of perfect equilibrium. B. State of moderation in which nothing is done to excess. C. The path walked bye the Chun-Xi. D. The education of instincts. ==================================================================== 24. Nov 27 Lao-tzu & Daoist Traditions; Tao Te Ching; ROA, 172-183; Tao Te Ching -------------------------------------------------------------------- I. Lao-tzu & Daoist Traditions p. 172 A. Two complimentary opposites: 1. Confucius a. Conservative b. Rule-oriented c. Ritualized and socially-oriented. d. Stresses the need for education. e. Practiced in the royal courts. 2. Lao-tzu a. More liberal b. Intuitive c. Shuns ritual d. Distrustful of formal education and societies other than the natural world. e. Emphasizes small village life over life in the royal courts. B. Concepts 1. Zi-Ran p. 174 a. Nature/naturalness b. To simply one's life as much as possible. 2. Wu-Wei "actionless action" a. Proposes the most effective action is that in response to a stimuli. b. Proposes considered, introsepective, reflective action that is determined by nature. c. Is not aggressive or proactive. d. Best displayed in the flowing movements of Tai Chi and often using analogies of a flowing stream or river. e. In the martial arts, an opponent's aggression works against them. f. Uses female -- Yin -- imagery. g. Emphasizes power in softness. h. Is syncretic with Buddhism. i. Uses analogy and imagery of a river or stream. 3. "Technologies of Chi" a. Chi: energy of the Dao present in all beings. b. Acupuncture: a method of releasing the energy of the Chi from within the human body. C. These concepts for the basis of religious Daoism. II. Tao Te Ching A. Collection of sayings attributed to Lao-tzu. B. Upholds the individual as the main unit of society. C. Is mistrustful of education, government and society. D. Promotes the simplicity of village life. -------------------------------------------------------------------- Tao Te Ching Written by Lao-tzu From a translation by S. Mitchell Available Online at http://acc6.its.brooklyn.cuny.edu/~phalsall/texts/taote-v3.html 1 The tao that can be told is not the eternal Tao The name that can be named is not the eternal Name. The unnamable is the eternally real. Naming is the origin of all particular things. Free from desire, you realize the mystery. Caught in desire, you see only the manifestations. Yet mystery and manifestations arise from the same source. This source is called darkness. Darkness within darkness. The gateway to all understanding. DISCUSSION This is the most philosophical verse. Chaos is the primordial reality that comes before rationality. Our linguistic understanding is limited that we can only describe individual components. The eternally reality transcends all beings. We have no knowledge that is pre-linguistic. Free from desire very Buddhist concept. When we are free from desire, se can be one with the mystery manifestations. 2 When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad. Being and non-being create each other. Difficult and easy support each other. Long and short define each other. High and low depend on each other. Before and after follow each other. Therefore the Master acts without doing anything and teaches without saying anything. Things arise and she lets them come; things disappear and she lets them go. She has but doesn't possess, acts but doesn't expect. When her work is done, she forgets it. That is why it lasts forever. DISCUSSION An opposition to Confucian thought. Comparisons create dis-value when we find things we like, we create other things we do not. Commentary on binaries and dualism in a Confucian political understanding of the world. Ideal qualities of the master/teacher who does not "download" but elicits knowledge from her/his students and reflects back accurately, thus empowering them to know for themselves. 3 If you overesteem great men, people become powerless. If you overvalue possessions, people begin to steal. The Master leads by emptying people's minds and filling their cores, by weakening their ambition and toughening their resolve. He helps people lose everything they know, everything they desire, and creates confusion in those who think that they know. Practice not-doing, and everything will fall into place. DISCUSSION Wu-wei; theme of opposites; cult of celebrity; cult of possessions. Introspective action guided by reflection. 8 The supreme good is like water, which nourishes all things without trying to. It is content with the low places that people disdain. Thus it is like the Tao. In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don't try to control. In work, do what you enjoy. In family life, be completely present. When you are content to be simply yourself and don't compare or compete, everybody will respect you. DISCUSSION Philosophy of humilty, modesty and simplicity. One is guided by one's own inherent preferences rather than external ideas. 9 Fill your bowl to the brim and it will spill. Keep sharpening your knife and it will blunt. Chase after money and security and your heart will never unclench. Care about people's approval and you will be their prisoner. Do your work, then step back. The only path to serenity. DISCUSSION From the Bhagavad-Gita: do your work, then step back. The more one possesses, the more one has to lose. Imprisoned by dependency on the approval of others. 10 Can you coax your mind from its wandering and keep to the original oneness? Can you let your body become supple as a newborn child's? Can you cleanse your inner vision until you see nothing but the light? Can you love people and lead them without imposing your will? Can you deal with the most vital matters by letting events take their course? Can you step back from you own mind and thus understand all things? Giving birth and nourishing, having without possessing, acting with no expectations, leading and not trying to control: this is the supreme virtue. DISCUSSION Imagery of leading by empowerment by leading others to do for themselves. 17 When the Master governs, the people are hardly aware that he exists. Next best is a leader who is loved. Next, one who is feared. The worst is one who is despised. If you don't trust the people, you make them untrustworthy. The Master doesn't talk, he acts. When his work is done, the people say, "Amazing: we did it, all by ourselves!" DISCUSSION A leader as an ideal parent who elicits a child's own strenghts by positive reinforcement. 18 When the great Tao is forgotten, goodness and piety appear. When the body's intelligence declines, cleverness and knowledge step forth. When there is no peace in the family, filial piety begins. When the country falls into chaos, patriotism is born. DISCUSSION Critique of Confucianism. Goodness by rules and convention is not innate goodness. Imposition of controls destroys real peace. 19 Throw away holiness and wisdom, and people will be a hundred times happier. Throw away morality and justice, and people will do the right thing. Throw away industry and profit, and there won't be any thieves. If these three aren't enough, just stay at the center of the circle and let all things take their course. DISCUSSION Refers to a different kind of society in small village life. 27 A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. Thus the Master is available to all people and doesn't reject anyone. He is ready to use all situations and doesn't waste anything. This is called embodying the light. What is a good man but a bad man's teacher? What is a bad man but a good man's job? If you don't understand this, you will get lost, however intelligent you are. It is the great secret. DISCUSSION Calls for intuition and open-mindedness. Example: both scientists and artists need a lot of intuition. 31 Weapons are the tools of violence; all decent men detest them. Weapons are the tools of fear; a decent man will avoid them except in the direst necessity and, if compelled, will use them only with the utmost restraint. Peace is his highest value. If the peace has been shattered, how can he be content? His enemies are not demons, but human beings like himself. He doesn't wish them personal harm. Nor does he rejoice in victory. How could he rejoice in victory and delight in the slaughter of men? He enters a battle gravely, with sorrow and with great compassion, as if he were attending a funeral. DISCUSSION The greatest warriors do not rejoice in battle and aren't war-mongers. Example: General and former President Dwight David Eisenhower ==================================================================== 25. Nov 29 Shinto mythology & ritual; ROA 197-206 -------------------------------------------------------------------- I. "shin" (divine spirit) + "do" (way) = "way of the divine spirits" (kami) II. Indigenous to Japan III. Involves: myths, rithals, shrines, and priests. IV. Major Religious Influences: Buddhism, Confucianism (legal and educational institutions), and Shinto. V. Kami: divine spirits. p. 197 A. Central notion: Japan is a land of the kami. B. Anything outside of and superior to the ordinary. C. Originated from a primeval essence that is expressed by a divine couple, Anatsu. p. 201 D. Three Kinds of Kami: p. 200 1. Deified Abstract Powers 2. Clan Ancestors: all Japanese are considered descendants of the kami. 3. Souls of the Dead. E. Most famous kami: Amaterasu, the Sun Goddess; Goddess of Light, Order and Purity. p. 200 VI. Occupies a Similar place in Japan as does Daoism in China. VII. Two Aspect Shinto: 9th Century CE A. Buddhism and Shinto: most Japanease claim to be both. B. Buddhism was the dominant tradition for 1,000 years with the Buddhist priesthood caring for Shinto shrines. VIII. Meiji Restoration (wave of nationalism) A. Restored the Emperor as a living god. B. Shinto declaired the national religion. C. Buddhism rejected as a "foreign religion." D. Shrines placed under government support and in the care of Shinto priests. E. After World War Two 1. Emperor renounced his status as a living god. 2. Shrines no longer under government support. F. Shinto influence continues to this day as a cultural ethnic religion of "Japanese-ness." IX. Four Aspects of Shinto World-View A. Importance of Purity and Purification 1. Oharai: purification ceremony. 2. Gohei: symbolic offerings of sacred objects. 3. Torii: gateway to a shirne marking the sacred space. 4. Methods of Purification and Ritual Purity: a. Exorcism b. Offerings c. Cleansing d. Abstentation: positive purification. B. Reverence of Nature 1. Kannangara: to bring oneself into harmony with nature by means of worshipping the kami. 2. Related to the Buddhist concept of impermanence. 3. Reflected in Japanese art and Religion. 4. Example: Cherry blossom festival. C. Prominence of Local Festivals 1. Matsuri 2. Most celebrate food and agriculture. 3. Are often raucous and boisterous. 4. Local kami are carried on a mikoshi. D. Strong Nationalistic Element 1. Notion of the Emperor as a living god and descendent of Amaterasu. 2. Celebration of Japanese nationality. ==================================================================== 25. Dec 4 Medieval & Modern Japanese religion; ROA, 205-216; essays due today. -------------------------------------------------------------------- I. Shotoku Taishi "Sage Virtue" (Prince Shotoku) A. Introduced Buddhism to Japan from Korea to propigate its moreal and intellectual benefits. B. Became later worshipped as a kami. II. Nara Period (710 - 794 CE) A. Nara was the first stable capital city of Japan. B. Period in which Buddhism flourished. C. Todaiji 1. Chinese style Buddhist temple. 2. First temple in Nara. D. China has had the greatest influence on Japanese culture. E. First sutras were read in Chinese. F. Shinto could not challenge Chiense Buddhism. G. Sects of Japanese Buddhism existed and became so powerful they threatened the Emperor's rule. III. Heian Period "Peace and Order" (794-1185) A. Emperor Kammu moved the Japanese capital city to Heian-Kyo (Kyoto) B. Began a period of closedness in Japanese culture. C. Began the golden age of Japanese culture. D. "Genji Monogatari" "tale of Genji" byt Lady Murasaki. 1. Japanese "pillow book." 2. Probably the world's first novel. E. Schools of Buddhism 1. Tendi (Ten-tiai) founded by Saicho (Dengo Daishi) (762-822) a. Established first monastery on Mount Heii. b. First to baptise an emperor. c. Saicho first titled Daishi. d. Text: Lotus Sutra 2. Singon "True Word" founded by Kukai "Great Ocean" (Kobo Daishi) a. Tantric-style Buddhism. b. Mantras" A-BI-RA-UN-KEN (sacred mantra) c. Mudras: ritual gestures of the hands. d. Mandalas e. Focused on Mahavairocana (Dainichi), their primordial and eternal Buddha, whom they believed with return then the future Buddha (Maitreya) comes to Earth. f. Goma: fire ritual with sesame oil. g. Monastery located on Mount Koya and remains the largest in Japan. IV. Kamakura Period (1185 - 1333) A. Major shift in Japanese political power to feudal rule by chieftains. B. Kamakura became the seat of government for Japan. C. Yoritomo, leader of the Minamoto clan, depended upon the support of the chieftains of other clans to stay in power. D. Emperor reduced to only a symbolic figure, names Yoritomo, "Seii-Tai Shogun" ("Barbarian Subduing Generalissimo") as overlord of all the other clans in Japan. E. Effects 1. Decline of the Japanese court and nobility reduced support for the two Buddhist schools. 2. Created a demand for an immediate solution of religious problems in Japan. 3. Mappo: decline of Buddism as predicted by Sakyamuni creats a bittersweet sensibility in Japanese culture in their affection for things that are impermanent. G. Buddhist Schools 1. Pure Land (Jodo) a. Primary practice chanting of the name of the Amida Buddha. "Nembutsu Namu Amida Butsu" ("I put my faith in the Amida Buddha") b. Founded by Honen (1133 - 1212) to address a need for an easier enlightenment. 2. Jodo Shin ("True Pure Land") a. Founded by Shinran (1173 - 1263) rival of Honen. b. Focused on faith in the Amida Buddha rather than the good works of chanting his name. c. Shiran promoted a married priesthood. 1) Makes Japanese Buddhism distinct. 2) Shinran considered a "Japanese Martin Luther." 3. Nichiren Shoshu Buddhism a. Founded by Nichiren (1222 - 1282) aggressive Japanese nationalist. b. Believed the Lotus Sutra is the key to enlightenment. c. Won acceptance by the Samurai. d. Only known form of fundamentalist Buddhism that focuses on a single text (the Lotus Sutra) 4. Zen Buddhism a. Eisai (1411 - 1215) Rinzai Zen 1) First teacher of Zen. 2) Favored among the Ruling class. 3) Most famous for "Mu" ("no, not, nothing"). b. Dogen (1200 - 1253) Soto-Zen 1) Focus on Zazen (sitting) meditation. 2) Favored among the common people. 3) Influenced Japanese art and poetry. Basho (1644 - 1694)introduced Hakiu poetry. c. Zen Influences 1) Japanese Martial Arts H. Most interesting period for Buddhist scholars -- so many great teachers. V. Japanese New Religions A. Japanese Christian Century -- 1900's. 1. Still very popular today with more practitioners than Buddhism. ==================================================================== 27. Dec 6 FINAL EXAM; 4:30 - 6:00 p.m. -------------------------------------------------------------------- | Use your browser's [BACK] button to return to the previous menu. | -------------------------------------------------------------------- LAST UDPATED Wed Aug 13 00:54:20 CDT 2008