By Matthieu Ricard, Trinh Xuan Thuan

EISBN-13: 978-0-307-56612-6

Matthieu Ricard expert as a molecular biologist, operating within the lab of a Nobel prize—winning scientist, but if he learn a few Buddhist philosophy, he grew to become interested in Buddhism. ultimately he left his lifestyles in technology to check with Tibetan lecturers, and he's now a Buddhist monk and translator for the Dalai Lama, residing within the Shechen monastery close to Kathmandu in Nepal. Trinh Thuan was once born right into a Buddhist family members in Vietnam yet grew to become intrigued via the explosion of discoveries in astronomy through the Sixties. He made his method to the distinguished California Institute of expertise to review with the various largest names within the box and is now an acclaimed astrophysicist and professional on how the galaxies shaped.

When Matthieu Ricard and Trinh Thuan met at an instructional convention in the summertime of 1997, they begun discussing the numerous extraordinary connections among the lessons of Buddhism and the findings of contemporary technological know-how. That dialog grew into an wonderful correspondence exploring a sequence of interesting questions. Did the universe have a starting? Or is our universe one in a chain of limitless universes with out finish and no starting? Is the idea that of a starting of time essentially mistaken? may perhaps our belief of time in truth be an phantasm, a phenomenon created in our brains that has no final truth? Is the lovely fine-tuning of the universe, which has produced simply the ideal stipulations for all times to adapt, an indication “principle of creation” is at paintings in our global? If this sort of precept of production undergirds the workings of the universe, what does that let us know approximately even if there's a divine writer? How does the novel interpretation of truth provided by means of quantum physics agree to and but vary from the Buddhist belief of truth? what's recognition and the way did it evolve? Can attention exist except a mind producing it?

The stimulating trip of discovery the authors traveled of their discussions is re-created superbly in The Quantum and the Lotus, written within the sort of a full of life discussion among acquaintances. either the elemental teachings of Buddhism and the discoveries of up to date technology are brought with nice readability, and the reader should be profoundly inspired via the numerous correspondences among the 2 streams of suggestion and revelation. in the course of the process their discussion, the authors achieve a striking assembly of minds, eventually supplying a necessary new knowing of the numerous ways that technological know-how and Buddhism ascertain and supplement one another and of the ways that, as Matthieu Ricard writes, “knowledge of our spirits and information of the area are collectively enlightening and empowering.”

The Quantum and the Lotus is a mind-expanding, eye-opening exploration of the intriguing parallels among state of the art considering in physics and Buddhism–a scintillating dialog any considering individual could enjoy overhearing.” —Daniel Goleman, writer of Emotional Intelligence

The Quantum and the Lotus is the wealthy and encouraging results of a deeply fascinating discussion among Western technology and Buddhist philosophy. This notable ebook will give a contribution significantly to a greater figuring out of the genuine nature of our international and how we are living our lives.” —His Holiness the Dalai Lama

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These bhikWus talk nonsense. It is a great wonder indeed that they should give the name sEtra to something which was not spoken by the Buddha, which is a poetic invention of their own fabrication, a conglomeration of words and syllables uttered merely in conversation. (Harrison 1990: 58) Thus the setra itself describes how one group of monks will accuse another group of monks of having fabricated the setra. qxd 16/6/08 11:55 AM Page 26 26 Mah ÖyÖna Buddhism widespread support. From a non-Mahayana perspective the Mahayana was simply absurd.

They do wicked things like owning property, engaging in trade, and ‘sitting apart’ they expound the Buddhist teachings to women. And they criticize the solitary ascetic life. They are hypocrites, who destroy the teaching of the Buddha. : 138). This is the one and only mention of the Mahayana in the setra itself, but it seems clear that ‘Mahayana’ here cannot refer to Mahayana contrasted with Hcnayana as such, nor even the Bodhisattvayana contrasted with the ]ravakayana, since the setra’s description of a good monk was framed explicitly in terms not of the Bodhisattva on the way to Buddhahood but rather the ]ravakayana path to Arhatship.

This is a gentle, harmonious setra. What I want to suggest is that at least one reason why this setra is different from some other and more familiar Mahayana setras is that the word ‘Mahayana’ does not occur in it, save in the title given in the colophon. This setra shows clearly Mahayana tendencies, but is conceptually prior to the Mahayana’s own clearly articulated self-awareness. As Mahayana, the Great Vehicle (or ‘Vehicle to the Great’), one is not far from a contrast with Hcnayana, the Inferior Vehicle (or ‘Vehicle to the Inferior’).

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