An essential companion to a timeless spiritual classic
The Lotus Sūtra is among the most venerated scriptures of Buddhism. Composed in India some two millennia ago, it asserts the potential for all beings to attain supreme enlightenment. Donald Lopez and Jacqueline Stone provide an essential reading companion to this inspiring yet enigmatic masterpiece, explaining how it was understood by its compilers in India and, centuries later in medieval Japan, by one of its most influential proponents.
In this illuminating chapter-by-chapter guide, Lopez and Stone show how the sūtra's anonymous authors skillfully reframed the mainstream Buddhist tradition in light of a new vision of the path and the person of the Buddha himself, and examine how the sūtra's metaphors, parables, and other literary devices worked to legitimate that vision. They go on to explore how the Lotus was interpreted by the Japanese Buddhist master Nichiren (1222–1282), whose inspired reading of the book helped to redefine modern Buddhism. In doing so, Lopez and Stone demonstrate how readers of sacred works continually reinterpret them in light of their own unique circumstances.
An invaluable guide to an incomparable spiritual classic, this book unlocks the teachings of the Lotus for modern readers while providing insights into the central importance of commentary as the vehicle by which ancient writings are given contemporary meaning.
From the outside, Occidental perspective, Buddhism may look to be monolithic, but of course like any great (i.e. large and old) religion, it has endless variety. Not just in the details, but in the basic fundamentals. This book takes its title from an event in the Lotus Sutra, in which Prabhutaratna, a buddha of the distant past, suddenly appears at an assembly of "the" Buddha (i.e. Sakyamuni, the historical buddha of approximately 5th century BCE) and his followers, and they see the two buddhas seated side by side. This event in Therevada buddhism would be considered impossible (there are, in the older Therevada tradition, acknowledgement of numerous buddhas in the past, but only one may ever appear in a given era). There is a lot else in the Lotus Sutra which would appear to be in contradiction to the Therevada tradition, and a great deal of what is in it is said to be the Buddha's true beliefs, previously hidden but revealed late in his life.
Every Buddhist tradition acknowledges that he taught differently to audiences of different capabilities, and the basic idea of reincarnation and karma in Buddhism incorporates the idea that you likely will not be able to handle the entirety of the Enlightenment that the Buddha achieved sitting under the Bodhi Tree. Therefore, the basic idea that he had a somewhat different message for lay people going about their normal peasant lives, ordinary monks, and his closest disciples who he thought capable of achieving Enlightenment in this life, is not a point of disagreement among most Buddhist traditions. The Lotus Sutra goes further, however, and in fact goes far enough that it may seem (at least to an outsider) to discredit or dismiss other points of previous Buddhist thought.
This is all, needless to say, a difficult topic to discuss objectively and dispassionately if you are a person with deeply and strongly held Buddhist beliefs. The authors, writing from a modern Western perspective, focus primarily on the interpretations of the Lotus Sutra by Nichiren, a Japanese monk who lived a millennium after the Buddha, in a land 6,000 km to the east. Nichiren's teachings were controversial even in his time and place, but have been very influential since then. The authors do a good job of hopping between the events (as best we know them) and perspective of Sakyamuni Buddha in India, Nichiren in Japan, and us in the 21st century in the West.
I will not hope to summarize adequately the many intricate and subtle points of analysis that are covered in the book. Essentially, they work their way through the sections of the Lotus Sutra, giving their best educated guess as to when it was written (if you accept that it does not in fact actually date back to the historical Buddha's time, and that all of the sections were not written at the same time or by the same author), what the context was at the time it was written, what the reinterpretation by Nichiren was and why that was important to him in medieval Japan, and sometimes how it has been reinterpreted once again in modern times.
The biggest impression that it all made on me was this: Buddhism is big. There is a lot of it, it spans many different cultures and several millennia, and many of the points discussed are subtle and take a lot of time to understand even what is being debated. It is no wonder that the Buddha spent a month and a half after achieving enlightenment, wondering whether or not it was even going to be possible to pass on his knowledge to anyone else. We are, of course, reinterpreting it again in modern times, finding quite a lot of interest in, say, the discussion of how attempts to satisfy your craving by acquiring more and more just feed the fire of that craving, and do not lead to happiness. Other points, such as the idea that we should not expect to achieve Enlightenment in this life, and just attempt to do our best so that we may be reborn in a more fortunate position in the next life, we have a harder time with. This is not so different from what Nichiren in Japan, or any other student of Buddhist thought in any other time, struggled with, although which points were clear and which ones problematic has changed from century to century and continent to continent.
This book cannot, of course, attempt to give you a map to all of it. However, it does give you a sense of just how vast (and interesting) the terrain is.
As a member of SGI, I am frustrated by not getting the “goods”. The practice too often reminds me of the catholic faith, where the gospel is doled out in bits and closely edited, ( was Honen correct about the Lotus Sutra?). whereas the Protestants are urged to freely read the Bible. I am a fan of Jaqueline Stone and her analysis. Her background knowledge brings a great deal to the table. The text which deals with sutra in the 4th century CE and again in 13th century medieval Japan brings a cultural dimension to the analysis. Especially, when you consider that the sutra was to be read and interpreted according to place and time. (Something, I think which is paid mention,but not acted on). The analysis points out the Nichiren focused on both the mutual inclusion of the 10 drama realms and the 3,000 realms in a single moment. This is something not often stated in such stark terms. That his was the definition of the daimoku. It is interesting that Nichiren saw the Japan of his time demanding the shakubuku approach as the correct one, rather than the peaceful practices of the shoju.
This is a well-written guide to and analysis of the Lotus Sutra. We get a look into the structure of the sutra, its heritage, antagonists and its primary proponent - Nichiren. The treatise does not attempt to qualify or validate the teachings or interpretations of the Lotus Sutra, rather they detail out what is found in each chapter, shed light onto the background of the content and lend some insight into why some of the interpretations came to be. It would be easy, especially as a follower of one of the paths disdained by Nichiren, to take umbrage with many of the statements made in the transmission of the Sutra. However, the authors of this book do an admirable job of staying out of that fray. Instead, they keep the reader focused on understanding what is in the Lotus Sutra, how the interpretations have come to the forefront and how Nichiren put them into the practice that continues to this day. I would highly recommend this as a resource for the student of the Dharma, and particularly of the Mahayana path.
I love Japan and have always felt a desire to know more about Mahāyāna Buddhism and the Lotus Sūtra / this was the third books on the subject, and I did feel it was nicely written and by far the most candid and comprehensible. As a “mainstream” Buddhist, however, my heart sank when I read in Chapter 16 how the Buddha was not a man but a cosmic being, enlightened eons ago. The author mentions the Christian concept of docetism, and I have to admit I always take comfort in the Buddha having been a human being, thereby making enlightenment possible for all human beings – so, albeit sadly, I am confirmed a mainstream Buddhist, no longer a fan of the White Lotus of the True Dharma.
I really enjoyed this book. Having read the lotus sutra a couple of times, I agree with the authors that sometimes the sutra can be very…. Detailed and complicated, but the core teachings are really quite simple. They are just packed in symbol rich prose.
The next time I’ll read the lotus sutra I would like to read it side by side with this book.
Also, I love how it is called “two Buddhas seated side by side” as the book’s structure is basically “two commentaries side by side,” meaning, the author’s own retelling of the chapters of the sutra and the contextual background, followed by Nichiren’s understandings of the chapters. I found this rather enjoyable.
Excellent synopsis of each chapter, and by examining Nicheren’s use and perspective of each chapter, it both illuminated the historical character for me, and actually helped me see how the sutra can actually be applied to my current practice (Zen). I also really appreciated the information on the history, compilation and earlier Chinese interpretation by Zhiyi, et. al.
Chapter 16 alone was well worth the price of admission.
I was a college student when I first heard of the Lotus Sutra at a Nichiren Shoshu Buddhist meeting. I went to the library at school and read a translation. It was confusing.
Over and over again “this teaching” was described as the most profound and powerful. But it never defined what exactly “this teaching” was. I started to practice reciting the Sutra after that first meeting and the fact that I have continued to this day bears witness to its value for me personally.
But what’s behind the mysterious claims of the teaching “hidden in the heart” of the Lotus Sutra?
Two Buddhas Seated Side by Side: A Guide to the Lotus Sūtra deals with these questions in context of the historical and spiritual development evolution of Buddhist thought over the Past 2000 years as the teachings have evolved from those practiced by dedicated monks and intellectuals into a practice accessible to common people (including women, who were seen in many sutras incapable of enlightenment until they were reborn as men).
I enjoyed insights from both authors.
For example, before reading Lopez’s section on Chapter 11, I did not know how radical it was to see two Buddhas appear together in an awesome jeweled stūpa (as the title of the book describes). Before it had been firmly stated that only one Buddha could exist in the universe at a time.
Stone unfolds further insights into Nichiren’s view of the Sutra in Chapter 11 as opening the state of enlightenment for anyone willing to undertake the practice. He says: “In the Final Dharma age, there is no jeweled stūpa apart from the figures of those men and women who uphold the Lotus Sūtra.…”
While Lopez offers fascinating descriptions of the earliest roots of the Lotus Sutra and how it began to flourish, I was particularly inspired by the many examples Stone gives of how the Sutra fueled Nichiren’s unwavering dedication to awakening even the commonest of mortals.