Team Members: ____________________________________________
Block: ___________________
East Asia: Trial Objectives Religious
Instructions: The following primary and secondary sources are designed to provide your legal firm with the information
needed to formulate arguments that will show that the societies you represent have met and exceeded the challenges
posed by the following three questions. Use your time wisely and provide responses with proof that your culture has shown
the best answers to these questions on earth for this time period. Be aware that other trial teams have access to this
information as well and will be looking for weaknesses in your arguments. Be prepared to defend your assertions.
1. How does this culture meet the spiritual needs of its members?
2. What influence does religion/philosophy play on the organization and behavior of society?
3. Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture, and
culture in this society?
Objective: What influence does religion/philosophy play on the organization and behavior of society?
1. How do the Chinese see the relationship between virtue and heaven? How does this view relate to political control as
well?
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"Since the Sung dynasty had lost the throne and Heaven had cut off their sacrifice, the Yuan [Mongol] dynasty had risen
from the desert to enter and rule over Zhongguo [China] for more than a hundred years, when Heaven, wearied of their
misgovernment and debauchery, thought also fit to turn their fate to ruin, and the affairs of Zhongguo were in a state of
disorder for eighteen years. But when the nation began to arouse itself, We, as a simple peasant of Huai-yu, conceived the
patriotic idea to save the people, and it pleased the Creator to grant that Our civil and military officers effected their
passage across eastward to the left side of the River.
- (Primary Source) Chu Yuan-Chang: Manifesto of Accession as First Ming Emperor, 1372 C.E., letter sent to Byzantine
Emperor
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Objective: How does this culture meet the spiritual needs of its members?
2. What is needed in Japanese religion to gain the favor of the Gods and Goddesses? How is this different from religions
based on the concept of sin?
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He says: It is the sovreign's great WORD. Hear all of you, ministers of the gods and sanctifiers of offerings, the fulfilling of
praises on this seventeenth day of the sixth moon of this year, as the morning sun goes up in glory, of the Oho-Nakatomi,
who—having abundantly piled up like a range of hills the tribute thread and sanctified liquor and food presented as of
usage by the people of the deity's houses attributed to her in the three departments and in various countries and places, so
that she deign to bless his [the Emperor’s] life as a long life, and his age as a luxuriant age eternally and unchangingly as
multitudinous piles of rock; may deign to bless the children who are born to him, and deigning to cause to flourish the five
kinds of grain which the men of a hundred functions and the peasants of the countries in the four quarters of the region
under heaven long and peacefully cultivate and eat, and guarding and benefiting them to deign to bless them—is hidden by
the great offering-wands.
(Primary Source) Ritual in Praise of the Sun-goddess addressed to the gods at the Shrine of Ise, from the Kojiki or
Records of Ancient Matters, presented to the Japanese Emperor Temmu, 680 CE compiled from recollections of an older
book and previous masters.
Objective: How does this society meet the spiritual needs of its people?
3. What is the goal of Buddhism? What happens to the individual when they meet this goal?
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"Here, O Sariputra, all things have the character of emptiness; they have no beginning, no end, they are faultless and not
faultless, they are not imperfect and not perfect. Therefore, O Sariputra, in this emptiness there is no form, no perception,
no name, no concepts, no knowledge. No eye, ear, nose, tongue, body, mind. No form, sound, smell, taste, touch, objects....
There is no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, etc., there is no decay and
death, no destruction of decay and death; there are not the four truths, viz., that there is pain, the origin of pain, stopping
of pain, and the path to it. There is no knowledge, no obtaining of Nirvana. A man who has approached the Prajnaparamita
of the Bodhisattva dwells enveloped in consciousness. But when the envelop of consciousness has been annihilated, then
he becomes free of all fear, beyond the reach of change, enjoying final Nirvana. All Buddhas of the past, present, and
future, after approaching the Prajnaparamita, have awakened to the highest perfect knowledge.
(Primary Source) The Heart Sutra (Prajnaparamita-Hridaya-Sutra), a sutra attributed to the Buddha used
by all Japanese sects, 14th century CE
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Objective: How does this society meet the spiritual needs of its people?
4. What is the Confucian individual’s relationship with the surrounding world? How does this affect the individuals’ actions
in the world?
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“Master Wang said: The great man regards Heaven and Earth and the myriad things as one body. He regards the world as
one family and the country as one person. . . . Therefore when he sees a child about to fall into a well, he cannot help a
feeling of alarm and commiseration. This shows that his humanity (jen) forms one body with the child. It may be objected
that the child belongs to the same species. Again, when he observes the pitiful cries and frightened appearance of birds and
animals about to be slaughtered, he cannot help feeling an “inability to bear” their suffering. This shows that his humanity
forms one body with birds and animals. It may be objected that birds and animals are sentient beings as he is. But when he
sees plants broken and destroyed, he cannot help a feeling of pity. This shows that his humanity forms one body with
plants. It may be said that plants are living things as he is. Yet even when he sees tiles and stones shattered and crushed, he
cannot help a feeling of regret. This shows that his humanity forms one body with tiles and stones.”
(Primary Source) Wang Yang-Ming, Chinese Confucian scholar, c. 1540 Inquiry on the Great Learning
Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture,
and culture in this society?
5. Even though Buddhism was adopted for political reasons in Japan what were the results as far as furthering the culture of
Japan? In return for state support what did Buddhism offer to the people of Japan?
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“The most popular Buddhist sutra in Japan through the Nara period was the Sutra of the Golden Light. It claimed that if the
sutra were studied diligently, the Four Deva Kings would come to defend the country from calamities and from pestilence.
The scripture was presumed to have the power of protecting the state, and could provide rules for administration. In 741
Emperor Shomu ordered that provincial monasteries and nunneries be established throughout the country, and provided
sustenance households for them. He was the same emperor who erected the statue of Roshana Buddha and built the
Todaiji (temple). The new faith was well provided for, and in return “protected” the nation….
There is no doubt that the acceptance of Buddhism before and during the Nara period was motivated mainly by a desire
for greater material and political benefits and there was very little spiritual quest. However, at the same time, Buddhism
was also able to serve as a ‘magic garden’ to stir Japanese imagination for greater creativity in architecture, sculpture, and
literature.”
(Secondary Source) Japan: A Documentary History, David J. Lu. 2005 CE
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Objective: What influence does religion/philosophy play on the organization and behavior of society?
6. Is there a separation between church and state in Japanese society? What kind of constitution is this? Is it a code of
institutional rules and regulations, or is it something else?
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“Sincerely reverence the three treasures. The three treasures: the Buddha, the Law, and the Priesthood, are the final
refuge…and are the supreme objects of faith in all countries. What man in what age can fail to reverence this law? Few men
are utterly bad. They may be taught to follow it. But if they do not go to the three treasures, how shall their crookedness be
made straight?”
(Primary Source) The Constitution of Prince Shotoku, Japan 720 CE
Objective: What influence does religion/philosophy play on the organization and behavior of society?
7. How do Confucian values translate to integrity in social interactions in China?
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“The philosopher Tsang said, ‘I daily examine myself on three points: whether, in transacting business for others, I may
have been not faithful; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered
and practiced the instructions of my teacher.’
The Master said, ‘To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity;
economy in expenditure, and love for men; and the employment of the people at the proper seasons.’
The Master said, ‘A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and
truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after
the performance of these things, he should employ them in polite studies.’
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Objective: How does this society meet the spiritual needs of its people?
8. How does Laozi define the Way? How permanent is it? What are its limitations? Does the Way in Daoism acknowledge
right and wrong?
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The Way
The Dao that can be trodden is not the enduring and unchanging Dao. The name that can be named is not the enduring and
unchanging name. Conceived of as having no name, it is the Originator of Heaven and Earth; conceived of as having a name,
it is the Mother of all things.
The Dao produces all things and nourishes them; it produces them and does not claim then as its own; it does all, and yet
does not boast of it; it presides over all, and yet does not control them. This is what is called “The mysterious quality” of the
Dao.
When the Great Dao ceased to be observed, benevolence and righteousness came into vogue. Then appeared wisdom and
shrewdness, and there ensued great hypocrisy.
Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Dao. The law of the
Dao is its being what it is.
All-pervading is the Great Dao! It may be found on the left hand and on the right. All things depend on it for their
production, which it gives to them, not one refusing obedience to it. When its work is accomplished, it does not claim the
name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord; - it may be
named in the smallest things; …it may be named in the greatest things.
He who has in himself abundantly the attributes of the Dao is like an infant.
The Dao in its regular course does nothing, for the sake of doing it, and so there is nothing which it does not do.
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Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture,
and culture in this society?
9. How does the Yin/Yang symbol represent the Taoist message of the Way flowing in all things?
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Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture,
and culture in this society?
10. Do the Confucian temples serve more as a spiritual center or as a cultural center in Chinese civilization?
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In order to commemorate this great sage, Chinese people built Confucian temples in honor of his great contribution to
Chinese culture. Confucian temples are called Kong Miao in Chinese; they are famous for their large scale, rich cultural relic
collection and their artistic value.
Confucian Temple Bejing Imperial College
Taipei Confucius Temple
-Temple of Literature, Hanoi. Disciples of Confucius
Qufu Confucius Temple
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Objective: What influence does religion/philosophy play on the organization and behavior of society?
11. How does an individual in Japanese Zen Buddhism achieve enlightenment? Once this stage is reached how the
individual does view the world? Would this view lead to a nurturing relationship between individuals in society?
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“Zen aims at a perfection of personhood. To this end, sitting meditation called “za-zen” is employed as a
foundational method of prāxis across the different schools of this Buddha-Way, through which the Zen practitioner
attempts to embody non-discriminatory wisdom vis-à-vis the meditational experience known as “satori”
(enlightenment). A process of discovering wisdom culminates in the experiential dimension in which the equality
of thing-events is apprehended in discerning them. The most distinguishing feature of this school of the BuddhaWay is seen in its contention that wisdom, accompanied by compassion, is expressed in the everyday “life-world”
when associating with one's self, people, and nature. The everyday “life-world” for most people is an evanescent
transforming stage in which living is consumed, philosophically speaking, by an either-or, ego-logical, dualistic
paradigm of thinking with its attendant psychological states such as stress and anxiety. Zen demands an
overcoming of this paradigm by practically achieving a holistic perspective in cognition, so that the Zen practitioner
can celebrate, with a stillness of mind, a life of tending toward the concrete thing-events of everyday life and
nature. For this reason, the Zen practitioner is required to embody freedom expressive of the original human
nature. Generally speaking, Zen cherishes simplicity and straightforwardness in grasping reality and acting on it
“here and now,” for it believes that a thing-event that is immediately presencing before one's eyes or under one's
foot is no other than an expression of suchness, i.e., it is such that it is showing its primordial mode of being. It also
understands a specificity of thing-event to be a recapitulation of the whole; parts and the whole are to be lived in
an inseparable relationship through an exercise of nondiscriminatory wisdom, without prioritizing the visible over
the invisible, the explicit over the implicit, and vice versa.”
(Secondary Source) Stanford Encyclopedia of Philosophy
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Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature,
architecture, and culture in this society?
12. How does this representation of Buddha reflect the central principle of Zen Buddhism? Why would Zen gardens
be an expression of this central principle? Would the simplicity of Japanese architecture be a symbol as well? Why?
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-Zen Buddha , Japan
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-Zen Buddhist Garden, Japan
Japanese Heian Period Architecture, Uji Japan, Pure Land Paradise
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Objective: How does this culture meet the spiritual needs of its members?
13. As Japan’s oldest religion what kind of relationship did it create between the Japanese people and their natural
environment?
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“Archaeological evidence and early historical accounts suggest that Japan was originally an animistic culture, which
viewed the world as infused with kami or sacred presence. Kami was manifest in natural objects, animals,
significant people such as rulers and shamans, personal deities, and guardian spirits; and sacred rites were
performed to honor and appease them in order to ensure harmony in everyday events. The ancients understood
humanity and nature to be parts of each other, not independently existing entities related as subject and
object. The gods, the natural world and human beings were a natural continuum. This concept of spiritual
immanence instead of transcendence has remained an underlying theme in the development of Japanese
thought.”
(Secondary Source) New World Encyclopedia
Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature,
architecture, and culture in this society?
14. How did the Japanese incorporate the arts into their practice of Buddhism?
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15. What did the Japanese see as the goal of Buddhism? How was this achieved?
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“Around 1199, the monk Eisai introduced Rinzai Zen Buddhism to the samurai class at the Kamakura court; it
became the foundation for Bushido during the Tokugawa period. The Rinzai school used methods such as koans to
achieve sudden enlightenment, and emphasized the use of practical techniques such as painting, music, martial
arts, tea ceremony, and dancing as a means of spiritual self-cultivation. Dogen Zenji (1200- 1253), who established
the Eiheiji Temple in 1244, and his successor Keizan (1268 – 1335) founded the Sōtō school of Zen, which stressed
meditation as a means of eliminating consciousness of mind and body and achieving enlightenment. While the
Rinzai school won the support of the military government, the popularity of the Sōtō school spread among the
common people and provincial rulers, and it has the largest number of adherents in modern Japan. Dogen’s major
work, Shobogenzo (Treasury of the Dharma Eye) is considered by many to be the best philosophical work written in
the Japanese language, dealing with the philosophy of language, being and time.
The goal of Buddhist philosophical thought was primarily religious fulfillment rather than the acquisition of
knowledge, and it was usually accompanied by practice and ritual. Japanese Buddhist thought tended to minimize
or dismiss the differences between Buddhism and other forms of Japanese religiosity, between the phenomenal
world
and
any
absolute
realm,
and
between
the
means
and
end
of
enlightenment. Shinto and Confucian philosophy were often incorporated into Buddhist doctrines and practices.
During the isolation of the Tokugawa period (1600-1868), Neo-Confucianism and Dutch science complemented
Buddhist thought rather than being regarded as incompatible with it. After the opening of Japan to foreign
influences, Buddhism tried to come to terms with early Indian Buddhism, Christianity and Western thought.”
(Secondary Source) New World Encyclopedia
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Name: ________________________________
Block: _____________________________________
Trial preparation: Now that you have explored the basic outlines of the East Asian religious systems it is time for your law firm to construct a
series of answers that will be used in the trials. For each question you must construct an opening statement that you will present to the court.
Include aspects of all of the societies you represent and then list specific examples you will use in your rebuttals during the trials. Divide the
topics between your legal team. Each of you will use the research from today to construct opening arguments. These opening arguments are
required by the beginning of the next class day. Teams that do not submit opening arguments will not be qualified to move on to the next research
topic and will be given the essay topics.
1. How does this culture meet the spiritual needs of its members?
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Evidence: Cite the source and summarize the evidence
a.
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b.
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c.
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d.
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e.
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Name: _____________________________________
Block: ____________________________
2. What influence does religion/philosophy play on the organization and behavior of society?
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Evidence: Cite the source and summarize the evidence
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b.
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Name: ________________________________________
Block:__________________________
3. Is religion/philosophy or spiritual development in this culture a positive influence on art, literature,
architecture, and culture in this society?
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Evidence: Cite the source and summarize the evidence
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b.
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e.
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