Science of the Buddhist account of Genesis

S. H. J. Sugunasiri; Dhr. Seven, Amber Larson, Pat Macpherson (eds.), Wisdom Quarterly

PHOTONS: fluorescence and scattering light in a calcite crystal (Jan Pavelka/Wiki)

Dhamma Aboard Evolution: A Canonical Study of Agganna Sutta in Relation to Science

Dhamma Aboard Evolution

Author Suwanda H. J. Sugunasiri in Dhamma Aboard Evolution [The Buddha's Dharma or Teachings aboard the Theory of Evolution] seeks to establish that Section 10-16 of the Aggañña Sutta ["A Buddhist Genesis" or "On Beginnings"] of the "Long Discourses of the Buddha" (Dīgha Nikāya) is no "satire" or "parody," as interpreted by some Buddhist scholars.

Drawing on Buddhist cosmology, Darwinism, psychology (e.g., Freud, Piaget), and linguistics, the book paints a historically and scientifically accurate picture of devolution and evolution, going beyond the Big Bang, in which sentient beings emerge along with their latent defilements of craving and passion, nourished by evolving [adapting] plant life.

What if this sutra actually agrees with science?

Compatible with Western science, the breakthrough comes when âbhassara brahma beings ("divinities" or supreme "shining ones") are taken to be PHOTONS, interpreting the Dharmic religion word âbhassara in a literal etymological sense of "hither-come-shining-arrow."

As accurate as the picture may be, the Buddha’s point, however, is that knowledge of the Dharma (Pali Dhamma) overrides it all, explaining the title.

Resolved in the study are a "chronological paradox" relating to lingua [tongue or language] appearing in earthling beings before linga [phalluses] and a "spiritual paradox" of meditative absorption (jhāna) level âbhassara beings still indulging in sex.

• [EDITORIAL COMMENT: These are neither paradoxes nor contradictions. The light body "shining" beings that alighted on the planet, which may have been photons, could speak. Only later did they develop a desire or need for sexual organs such as the lingam or yoni. And while it is true that for a being to be reborn in the (celestial) âbhassara plane of existence, proficiency in one of the jhanas ("meditative absorptions") is necessary, it is not the case that a being stays in that absorptions throughout the lifespan there or even necessarily has the ability to again attain that absorption or at what depth and duration. It seems as if the author is making bad assumptions or simply enjoying his clever alliteration.]

Among other topics treated are the Vedic creation myth, the intended audience for the discourse (two former Brahmins who are now Buddhist monk wandering ascetics), and the structure of the full sutra (discourse) – which is not a Jātaka ("Rebirth Tale") but the Beast fable of Pañcatantra fame.

The Appendix shows the Buddha as the originator of this story within a literary genre.

Going beyond the sutra is an invitation to an "Academically Engaged Buddhism," taking "trust in the Buddha" as a methodological imperative, just as "trust in God" was for Western science from Ancient Greek times up until Einstein.

WHO were the celestial beings who alighted on ancient earth?

The ābhassara brahmas may well refer to photons as the author argues, but generally the word is understood to refer to a class of brahmas (divinities, gods, supremos, superior to ordinary "shining ones" or devas). More