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Pasadena City College
Department of Religious Studies
RELIGIOUS STUDIES 2
Philip Ricards, Ph.D.
Comparative Religions: Far East
Professor of Religious Studies
(Religions of South and East Asia)
Spring 2014
Office C 431; x7859
pcricards@pasadena.edu
Text: 1.) M.P. Fisher, Living Religions: Eastern Traditions
Prentice Hall, 2002
2.) Encyclopedia of Eastern Philosophy and Religions. (Shambhala Pubs.)
STUDENT LEARNING OUTCOMES
The purpose of the course is to introduce students to the thought-forms, literature, history,
and current practices of the major living religions of South and East Asia. Introductory
attention will be given to archaic religions and the nature of religion in general reality.
Upon successful completion of the course:
1. Students will demonstrate an understanding of the nature of religion
in general.
2. Students will be able to identify the thought-forms, literature, and history of the major
living religions of South and East Asia: Hinduism, Buddhism, and Chinese religion,
with some attention to Jainism and Shinto.
3. Students will demonstrate an understanding of how religion is currently practiced in
South and East Asia as well as each religious tradition’s distinctive contribution to
human understanding of and response to sacred reality.
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COURSE FORMAT
Instruction in the class will involve lecture, video, and slide presentations.
These are
intended to supplement and complement material presented in the course text.
COURSE REQUIREMENTS
Students are expected to attend class faithfully, read all assignments in a timely fashion,
and successfully complete all quizzes, examinations, and other written assignments. Mastery
of the assigned material in the class text is a necessary precondition to success in the
class, along with good note-taking of class lectures.
Recording devices are not allowed in
class.
TESTS: There will be periodic tests over course material.
Tests will be varied in
format, from multiple choice to short answer to essay.
One low or missing
test grade will be dropped. NO MAKE UP TESTS will be given.
Final Examination: There will be an in-class final exam.
Tests will constitute 100% of the course grade, with adjustments for (lack of)
attendance and Extra Credit, if any.
CLASS PARTICIPATION: Students are encouraged to participate in discussion of course
materials by way of question and comment.
Participation also involves regular
attendance, paying attention to the questions and comments of others in the class.
Students who consistently participate by way of appropriate question and comment and/or
have perfect attendance (i.e. NO absences) will have an advantage in the case of
‘borderline’ grades.
ATTENDANCE: Any unauthorized absence during the first two weeks of class will result in
the student being dropped from the course.1% for each hour of unexcused absence
will be deducted from the final grade point average for the class. According to
PCC policy and the State of California Education Code, MORE THAN SIX HOURS
(Four [4] classes) of absence for any reason is grounds for being dropped from
the class and PROHIBIT ANY GRADE FOR THE COURSE HIGHER THAN “C”.
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Extra Credit: One extra credit report worth up to 4% is possible. See attached
Protocol for Extra Credit.
Extra Credit points will be added to the
final grade point average.
SCHEDULE OF ASSIGNMENTS**
** Schedule is tentative and subject to change at Instructor's discretion.
TOPICS
Part One: The Nature and Study of Religion
Part Two: Origins of Religion in India:
Vedic Religion and Jainism
Part Three: Buddhism
READING
Living Religions:
Ch 1
Ch. 2
& Ch. 3
Ch. 4
Part Four: Chinese Religions
Ch. 6
Part Five: Japanese Religions
Ch. 7
Each Part will take 3 to 15 or more class hours.
Pasadena City College insists on ACADEMIC HONESTY. Students are required to do
their own work only and are directed to familiarize themselves with the details of this
issue by comprehending the content of the Pasadena Community College District "Policy
on Academic Honesty". Please see the appropriate pages in the PCC Handbook.
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Religious Studies 2
Religions of South and East Asia
Dr. Ricards
Protocols for Extra Credit
Various ways of earning extra credit are possible by, for example, visiting religious sites
(temples, ashrams, meditation centers, etc) ,and/or attending at cultural event of religious
significance. One extra credit report for up to 4% points is possible. The percentage earned
will be added to the final grade point average.
VISIT TO TEMPLES, MUSEUMS, ASHRAMS, ETC.
Visits must occur during the course of the semester. Previous visits will not count.
Moreover, your visit should be to a religious tradition outside your own, although that could,
for example, be going to a Buddhist temple in the Theravada tradition if you happen to be a
Chinese Mahayana Buddhist.
Please include any information by way of brochures and the like along with your written
response to your visit. Describe the nature of the place and as much as you can about what
goes on there. Be sure to include your own reactions to your visit whatever they might be.
At least 2 pages, typed, single-spaced, etc.
ATTENDANCE AT CULTURAL EVENT OF RELIGIOUS IMPORTANCE
Same as above. At least 2 pages, typed, single-spaced, etc.
OTHER POSSIBILITIES: See your instructor to discuss what you have in mind.
Projects due last day of class before Final
RELIGIONS OF SOUTH AND EAST ASIA
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A Religious Vocabulary*
* All Vocabulary items on this very limited list from Sanscrit or Pali for Indian Buddhism and Hinduism are the writer's own transliterations from
authoritative Indological sources, made in the phonetic interest of individuals with no acquaintance with these languages. Otherwise, the writer
follows contemporary protocols for phonetic transliteration from Tibetan, Chinese in its various dialects, Japanese, and other Asian languages (e.g.,
Thai, Burmese, Lao, Indonesian). Some underlined words indicate transliterations of terms, names of divinities, or 'heroic' characters that are
sometimes uncommon in English.
HINDUISM
I. PRE-ARYAN INDIA: Indus Valley Civilization:the Dravidians,
Mohenjo Daro, Harappa, Indus “Script
II. TEXTS: SHRUTI ("HEARD") and smriti ("remembered")
SHRUTI (“Scripture”)
The Four Vedas: Rg, Sama, Yajur, & (Atharva)
The Samhitas, the Brahmanas, the Aranyakas, the Upanishads.
SMRITI (“Tradition”)
The Great Epics: The Ramayana: Rama, Sita, Hanuman, Ravanna
The Mahabharata: The Kauravas: Dhritarashtra
The Five Pandavas brothers: Yudishthira, Arjuna
Bhima, Sahadeva, Nakula
Draupadi: wife of the 5 Pandavas
(Bhagavad-Gita and Krishna)
Other texts:
The Puranas, Sectarian Agamas, and various Tantras
The Yoga Sutras of Patanjali
Dharma Shastras, e.g.The Code of Manu
Vedanta Sutras of Badarayana
Works of Various Teachers, etc
III. THE ARYANS & Vedic Religion: The Brahminical Tradition –to @ 500 B.C.E.
The Seven Rishi
The Devas
Agni, Indra, Varuna, Rudra (Shiva), Soma
VAC: Sacred Sound--the expression of Being (sat)
The Fire Sacrifice: Tapas (“heat” – austerities)
OM (aum)
BRAHMAN: Sat chit ananda—the infinite awareness of blissful being, neti-neti – “not this, not that!”
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ATMAN: the core of one’s being
ATMAN = BRAHMAN: tat tvam asi-“That, thou art!”
Avidya – ignorance of Brahman
KARMA/SAMASARA : Moral causality and the round of birth/death/rebirth
IV. CLASSICAL HINDUISM ( 500 B.C.E. – 500 C.E. )
THE FOUR VARNA (‘COLORS’) CLASSES (‘caste’ = jati = subdivisions of Varna
Brahmin – priests
Kshatriya (Rajanya) – rulers/nobility/warriors
Vaishya - merchants
Shudra – servants
(Outcaste Groupings -- Dalits)
THE THREE (FOUR) VEDIC (HINDU) VALUES:
Dharma - duty, righteousness
Kama - pleasure
Artha – worldly success
( MOKSHA – release, freedom liberation)
THE FOUR "STAGES OF LIFE"
1. Student. 2. Householder.
3. Withdrawal. 4. Sannyasin (Jivan Mukti
THREE TRADITIONAL MARGAS (YOGAS)
Karma Marga //Yoga
Bhakti Marga / Yoga
Jyana (Jnana) Marga / Yoga (Raja Yoga of Patanjali)
V. MEDIEVAL HINDUISM ( 500 C.E – 1500 C.E.)
THE INDIAN THEIGONY
The TRIMURTI: THE Purusha – ”supreme person” (The personal God)
Brahma, Vishnu (Narayana), Shiva
Consorts of the Gods: Saraswati, Lakshmi, Shri Devi
Mounts (Vehicles) of the Gods
THE TANTRIC REVOLUTION: 6001200 (and beyond)
The Universe is sacred body of the Goddess and her fertile sexual fluids are
ritually employed to produce siddhis -- “Powerful ones”.
Immortality and alchemy.
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THE SIX ORTHODOX DARSHANAS (VIEWPOINTS)
1 & 2: Samkya/Yoga (Distinctionism / Raja Yoga)
Prakriti – ‘matter’composed of the Three Gunas (qualities):
rajas-- passion/energy;
sattvas-- lucidity/mind;
tamas-- darkness/inertia
3 & 4: Nyaya / Vaisheshika (Logic / "Atomism")
5. Purva Vedanta: Mimamsa (Exegesis): The Prior Vedanta (Meaning of the Veda)
6. Uttara (Final) Vedanta: A. Advaita Vedanta -- Shankaracharya
B. “Qualified” Non-Dualism – Ramanujacharya
C. Other schools
VI. MODERN HINDUISM 1500 —> PRESENT
THE FOUR MAJOR CONTEMPORARY SAMPRADAYA (pathways)
1. Shaivism and 2. Shaktism
Shiva / Shakti
SHRI DEVI (The Goddess) : Kali, Durga, Parvati, Chamunda, Bhoo Devi,.
Sons of Shiva : Ganesha ; Kartikkeya/Skanda/Subramaniyan
Tantric Hinduism
Kundalini Yoga
3. Vaishnavism: VISHNU / Lakshmi
KRISHNA (of Vrindavan)
Radha and the Gopis –“milkmaids
Avatars of Vishnu: Rama, Krishna, Narasingha, Buddha, etc.
The Alvars -- Poets of Bhakti (Devotional religion)
4. Smarta (liberal, based on Smriti) Hinduism
5. Guru Marga
VII. RECENT EVENTS, MOVEMENTS: THE RAJ: British India;
ARYA SAMAJ (Devananda Saraswati)
BRAHMO SAMAJ ( Rob Mohan Roy)
HINDUTVA
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JAINISM
I. Texts: The Jaina Sutras
Sectarian Literature
II. Important Figures and Concepts
Mahavira – “Great Hero” = Vardhamanaa Nattaputra
Tirthankara – The “Ford-Finder” across the river of samsara
Asceticism – starve out impurities
Kevala – complete liberation from samsara as utterly pure jiva
Isatpragbhara – transcendental state of the liberated jiva
Karma (Jaina View) - a subtle to gross matter clinging to everything,
all actions have karmic effects.
Samsara – the round of birth/death/rebirth
Hylozoism – everything is alive, “ensouled”.
Jiva – “soul/living being”
Ajiva – non-soul/non-living = Karmic matter
Ahimsa – “Non-injury”, respect for all life
Three Major Sects: Digambaras – Sky-clad
Shvetambaras – White Clad
Sthanakvadins – Worship in austere quarters to
avoid appearance of idolatry
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BUDDHISM
I. Texts: A. The Pali Canon (Tripitaka : “Three Baskets”)
Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
B. Mahayana Sutra Literature
Lotus Sutra (Saddharma Pundarika Sutra)
Perfection of Wisdom Sutras (Prajnaparamita Sutra)
Diamond Sutra
Heart Sutra
Avatamsaka (Garland) Sutra
Various Tantras (yogic handbooks, manuals)
II. Persons, Places, Concepts, Movements, Events
A. Historical Background
The Buddhadharma: The Middle Way: The Teaching of the Buddha
Siddartha Gautama (Gotama), The Buddha, “The Awakened One”
Shakyamuni – The Sage of the Shakyas
The Bodhisatva (1)’Buddha-to-be’
Kapilavastu(Lumbini): Birth // Kushinara: Death
King Shudhodana – Father of The Buddha
Queen Maya – Mother of The Buddha
Yashodara – Wife of the Buddha
Rahula – Son of the Buddha
B. THE FOUR SIGHTS: 1)sickness, 2)old age, 3)death,4) a sannyasin.
The “Great Renunciation”: 6 years study with Yogic Teachers
and practice of extreme asceticism
Bodhgaya – Place of Bodhi under the “Bo Tree”.
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C. BODHI / ENLIGHTENMENT
The Four Dhyana (trance states)
The Six "Superknowledges"
The Three "Cognitions"
D. The Triratna (Triple Gem): Buddha, Dharma, Sangha
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THE FOUR NOBLE TRUTHS (CATTARI ARIYASACCANI – Pali)
Truth 1 presents the content of the first Three Sights.
Truths 2 - 4 derive from the experience of Bodhi.
[Pali spelling is usually given first, with Sanscrit (Skt.) spelling as noted.]
1. The Truth of Suffering: ***Samsara is Dukkha (Duhkha, Skt.) -- life is unsatisfactory
Dukkha (Duhkha, Skt.) = unsatisfactoriness: suffering, physical and mental, dsease, rebirth,
decay, death, conjunction with the hated, separation from the dear.
We want what we cannot
have; we attach the selves we think we are to things that have no substantial existence. We do not
understand the nature of things -- ignorance/avidya
2. The Truth of the Cause of Suffering: Dukkha is caused by Tanha (Trishna, Skt.; lit., ‘thirst’)
Tanha / Trishna: Ignorant craving, inordinate desire, is the desire to pull apart from the rest of life, to
seek fulfillment in the isolated illusory ego. The will to private fulfillment. All the inclinations which
tend to continue or increase separateness of the self including all forms of selfishness at
the
expense of other sentient beings.
What's wrong with desire? Tanha is the source of dukkha because there is no-thing out there
which can be possessed and no one to do the possessing. All is "boundless openness".
Anicca ( anitya, Skt.)-- Impermanence.
away.
What begins, ends. Everything changes, moves, slips
The world is not composed of things, of objective essences which could possibly be
possessed. But this also means that there is an end to duhkha, as well: "Because there is an
unborn, an unmade, an uncompounded, there is liberation from the born, the made, and the
compounded."
Anatta (anatman, Skt.) -- no 'atman', no 'soul'. We are not who/what we think we are. We are not
soul-substances with "own-being". Illustrations: Questions of King Milinda: The Lamp, the Chariot;
“the sound of my voice’; memory : Oliver Sachs' "Lost Mariner"; Regarding Henry.
The empirical, conventional self/ego is illusory. Buddhist analysis of the empirical self discloses it
as
an energetic, momentarily configured process composed of the interaction of five skandhas (strands,
grasping bundles, ‘vectored energies’) of:
-- body, our material component
-- feelings/affective states, emotions
-- perceptions, physical and mental
-- karmic dispositions, habits of action
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-- states of consciousness
Paticca-Samuppada (Pratitya-samutpada--Skt.) -- co-dependent arising, universal relativity,
nothing has its own private 'own-being'. Everything depends on everything else. There
is
no independent, self-existing anything anywhere. All is “Boundless Openness”. Also,
pratitya samutpada refers to the 12-fold chain of causation: ignorancedispositions
consciousnessname and form the six sense fields contact feeling craving
appropriation becomingbirth aging and dying. . . and on to ignorance again.
3. The Truth of the Cessation of Suffering: Removing Tanha removes Dukkha.
Pull out the poisoned arrow, the wound heals.
4. The Truth of the Way to the Cessation of Suffering: The way to remove Tanha is
the Eightfold Path
THE EIGHTFOLD PATH (ATHANGIKA MARGA)
“Right “ here has the connotation of "perfect". Right, "perfect" comprehension of the Eightfold Path
comes only with Bodhi, enlightenment, FREEDOM.)
1 & 2 are Prajna – wisdom
1. Right Views -- a, for now provisional, acceptance of the Buddhadharma as true.
2. Right Intention -- one intends to follow the path to its fruition in nirvana acting with
lovingkindness and compassion towards all sentient creatures.
3, 4, & 5 are Shila- morality
3. Right Speech
4. Right Action
5. Right Occupation
Buddhist ethics are partly "Consequentialist", specifically, right and wrong are judged in terms
of whether the speech, action, occupation lead toward or away from Bodhi both for oneself and others,
but the intention of the agent is also a factor in gauging its rightness. Key here is the fundamental
notion of Ahimsa – Harmlessness; but ignorant, even though well-intentioned actions have only
common-sense [but sometimes unfortunate, even deadly, but not karmic,] consequences. [E.g., the
Monkeys in the garden.]
Three Poisons are to be avoided: greed (lust), hatred, ignorance.
THE FIVE PRECEPTS: All Buddhists are enjoined to take the Five Precepts:
1. Not to kill,
2. Not to lie,
3. Not to take anything that is not
given (or bought, for laity),
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4. To abstain from sexual impropriety,
5. To avoid intoxicants.
THE TEN PRECEPTS: Monastics take five further vows.
6. Eating only at prescribed times
7. Refraining from music, dancing, singing, and stage plays (movies these
days).
Exceptions are possible,
depending on whether attendance at
such events conduces or not to Bodhi.
8. No fancy perfumes
9. No "high" bed
10. No handling money. This prohibition is now
considerably
modified,
due to the cash economies of current societies, as opposed to the largely
barter economies of India in the 5th cent. bce.
6, 7, & 8 are Samadhi - spiritual practices. Mindfulness meditation (vipassana) is
specifically enjoined here.
6. Right Effort: There are four types of Right Effort:
-- To prevent evil, unwholesome (mental) states
from arising
-- To abandon them if they should arise
-- To generate wholesome states not yet existing
-- To maintain wholesome states without lapse, causing them to develop
and reach full growth and perfection
7. Right Mindfulness: This is mindfulness meditation, or vipassana, anchored in awareness of
breathing, and progressing through awareness of mind states and their associations
with vedana, bodily sensations and their karmic origins.
8. Right Concentration: Further cultivation of specific trance states -- the Buddha enumerates
eight – beginning with awareness of the breath and progressing through ever
more subtle and important levels of the mind.
(See Conze, Buddhist Meditation, for further information.)
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III. BUDDHISM IN DEVELOPMENT
A. Early Buddhism: The Mahasangikas and Sthaviras
B. THERAVADA (SOUTHERN) BUDDHISM : The Way of the Elders
(aka HINAYANA)
Emphasis on Vipassana meditation, with little ritualizing
Goal: The Arhat
C. MAHAYANA (NORTHERN) BUDDHISM
Prajna (‘wisdom’ – “skill in means” – insight into reality)
Karuna (compassion)
Goal: The Bodhisattva Ideal
Central “Insight”: Samsara = Nirvana
The Trikaya: Dharmakaya, Samboghakaya, Nirmanakaya
Yogachara School (“Mind Only” – Buddhist Idealism)
Madhyamika School (Radical negation in the service of Bodhi)
Nagarjuna – Premier Buddhalogian of the Madhyamika
Celestial Bodhisattvas and Dhyani (meditation) Buddhas:
Avalokiteshvara = Kwan Yin = Tara = Amida Buddha (Amitabha)
Vairochana = Adi Buddha = Vajrasattva = Samantabhadra
Maitreya Buddha
Manjushri
D. TIBETAN BUDDHISM [Vajrayana (Tantric) Buddhism]
Bon Shamanism – indigeneous animism of Tibet
Padmasambhava – Tantric master from India to Tibet
Red Hats (Nyingmapa)— “Old School”
Yellow Hats (Gelugpa) – Reformed School of Tsongkapa
The Dalai Lama -- incarnation of Avalokiteshvara
The Panchen Lama – incarnation of Amitabha
Deity Yogas – identification with celestial Bodhisatvas
Tantric sex yoga – overcome passion through passion
Wrathful Protector Deities (fierce protectors of Dharma)
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Paldan Lhamo, Mahakala, others
RELIGIONS OF CHINESE ORIGIN:
“FAMILY RELIGION”, CONFUCIANISM AND TAOISM
I. TEXTS: The Five Classics: I Ching, etc.
The Analects of Confucius
The Book of Mencius
The Dao Deh Ching (Tao Teh Ching)
II. The Great Church: “Three Rivers flowing into One”
Confucianism, Daoism, and Buddhism as one religion,
built upon the duties of Filiality (Hsiao) and a sense
of the Sacred pervading all of life.
III. FAMILY RELIGION--"Ancestor Worship"
The centrality of Hsiao and Li
Funerary Rites and Duties to the Ancestors
IV. DAOISM (Taoism)
Philosophical Daoism “Anarchistic Naturalism”
Laozi (Lao-tse)
Zhuangzi (Chuang-tse)
DAO: Yin/Yang
Wu-wei ('non-acting' ): active letting-be)
Religious and “Church” Daoism
Shangdi/Tian – God on high/”Heaven”
The Jade Emperor – Popular name for the High God
Tudigung (local ‘earth god’)
V. CONFUCIANISM: Juchiao—The Scholar’s Way: “Law and Order” ; The Five Relations
Confucius (Kung fu-tsu: Master Kung)
Mencius (Meng Fu-tsu)
Tian Ming Destiny
Hsiao (Filiality)
Li (ritualized propriety in behavior)
Shu (reciprocity)
Chung (loyalty)
Ren (human-heartedness)
Chih (learning)
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Chung-Yung ("the middle way")
JAPANESE RELIGION
I. SHINTO (Shen Dao -- from the Chinese) -- The Sacred Way
Texts: The Kojiki and Nihongi
Persons, Places, Concepts, Movements, Events
Kami No Michi – “The Way of the Kami”
Kami – awe-inspiring powers of the natural and human worlds
Amaterasu – Sun Kami
Shentai – sacred repositories of Kami Power
Shrine Shinto
State Shinto
Bushido – The Warrior’s Code
The Tokugawa Shogunate (16th-19th cents.)
The Meiji Restoration (mid-19th cent.)
Japanese Imperialism
"Emperor Worship"
II. Japanese Buddhism
A. Shin Buddhism (Pure Land Buddhism): Salvation by "other power"
Amida Buddha – Buddha of infinite life, & compassion
Nembutsu – ritual invocation of Amida Buddha
“Namo Amida Butsu – I rely on Amida Buddha”
Shinran – ‘apostle’ of Pure Land
Nichiren -
“
“
“
“ and devotion to the Lotus Sutra
B. Zen Buddhism: Salvation by "own power"
Soto School / Zazen - ‘sitting meditation’
Rinzai School / Koan – Zen Riddle
C. Shingon Buddhism: Japanese Tantric Buddhism
Ritual devotion to Vairochana Buddha"
D. “New Religions”
Tenrikyo – Sacred Heavenly Parent
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Dr. Ricards
RS2Handout 1
I.THE STUDY OF RELIGION
A. Introduction
1. What is Religion?
2. Working definition: A human seeking of and responding to
what is experienced as “holy/sacred”
B. Similarities among Religions
1. Substantive (Essential): a. There is a Holy Reality.
b. Human Fulfillment comes by being in
harmony or subordination to that Reality
c. Belief in the reality of a
fundamental moral order
2. Functional: Emotional, Social, Intellectual
3. Formal: Conceptual, Performative, Social,
C. Types
1.
2.
3.
4.
of Religion
Cosmic
Acosmic
Historical
Mixed Types
D. Approaches to the Study of Religion:
1. ETIC
2. EMIC
II.THE HISTORY OF RELIGIONS
A. Issues concerning the origins of religion
1. Anthropological theories: Tylor & Animism; Codrington & Marret: Mana
2. Sociological Theories: Durckheim & Totemism
B. Critiques of A.
C. Issues in the evolutionary explanation of religion
1. J. G. Frazier: ages of "magic, religion, science"
2. Other theories: Goddess theory; “entheogenic” plants
D. Critiques of C.
E. Robert Bellah’s Neo-Evolutionary Classification
1. Primal
2. Archaic
3. Classical
4. Modern