Buddhism and homosexuality

Argument from basic Buddhist principles:

A core teaching of Buddhism is the Buddha's Eightfold Path.

The second of the eight steps is called Samma sankappa: right thinking or right resolve. It has been stated as:

"You must renounce the pleasures of the senses; you must harbor no ill will toward anyone, and harm no living creature." ₉

When applied to sexual behavior, this step would seem to imply that one must:

Engage in no pleasurable activities at all, including both masturbation and sexual pursuits with another person.   Avoid harming another person. Sexual activity can harm others in various ways: It can easily spread STDs between sexual partners if safer sex techniques are not used. It can engender feelings of guilt, particularly if done outside of a loving, committed relationship. It can damage a marriage if it involves an extra-marital affair. It can result in emotional distress particularly if the sex is manipulative and not consensual. It can be profoundly injurious if one partner is too young.

This step would seem to imply complete celibacy -- abstaining from sex with another person of the same sex -- if one is a homosexual -- or with a person of the opposite sex -- if one is a heterosexual or from persons of both genders -- if one is bisexual. It one is sexually active, then the second step would seem to imply that the behavior must be consensual and safe. There is no special limitation here that applies uniquely to homosexuals. A strict application of this step would require persons of all sexual orientations to remain celibate.

The fourth of the eight steps is called Samma kammanta: Right conduct or right behavior. It has been stated as:

"Do not destroy any living creature; take only what is given to you; do not commit any unlawful sexual act." ₉

The prohibition against engaging in sexual misconduct is also listed as the third of the five Buddhist precepts. Sometimes it is expressed as simply forbidding adultery.

When applied to sexual behavior, this step would seem to imply that one must:

Practice safe sex to minimize the chance of passing an STD to a sexual partner that could, in the case of HIV and HPV, cause death.   Engage in only consensual sex. It is a bit of a stretch, but forced or manipulative sexual behavior could be interpreted as theft.   Avoid "unlawful" sexual acts. This is a difficult phrase to interpret. From a legal standpoint, the U.S. Supreme court decided (Lawrence v. Texas, 2003) that all private consensual sexual activity between adults is lawful. Unlawful sex in the U.S. would include activity between an adult and a child, sex in public, sex that is forced, sex for money, etc.   From a moral standpoint, "unlawful" sex could involve many activities depending upon the specific faith group to which a person adheres.

Unfortunately, the Pali Canon, which documents the teachings of the Buddha, do not include any direct reference to homosexual orientation or homosexual behavior. Some have interpreted this to mean that the Buddha believed that the same rules governing sexual behavior apply to same-sex couples as to opposite-sex couples. ₇

To summarize: Buddhism's basic teaching discourages sex, and particularly condemns adultery, rape, non-consensual sex, and unsafe sex. This would seem to apply to same-sex couples and opposite-sex couples equally. However, some groups within Buddhism condemn homosexual sex because of cultural teachings that have merged with their religious beliefs.

A contrary view is seen in the Evangelical.us web site. ₁₀ They suggest that Buddhism condemns homosexuality absolutely. Their web site states:

"Homosexual behavior is a pleasure of the senses," and is thus violates the second of the eight steps. While this is a true statement, it applies equally to sex between a man and a woman. One visitor to this essay wrote that equality does not exist because an opposite-sex couple may engage in sexual activity primarily in order to procreate. A couple might engage in sexual behavior thousands of times during their life together. Probably, in excess of 99.9% of these cases, no conception occurs. Thus, in the vast majority of encounters, the goal is pleasure.

"Homosexual acts harm," and thus violate the second step again. Again, the author overlooks the fact that it is the specific behavior that causes the transmission of STDs, not necessarily the gender of the participants. In fact, STDs do occur among lesbians at a far lower rate than among heterosexuals. Anal sex can transmit HIV infection very efficiently from a male to a female just as easily as it can from a male to a male -- perhaps more so.

Theravada Buddhism:

This is one of the largest divisions of Buddhism. It is also known as the "Southern" School. Using information drawn from a presentation on legalizing same-sex marriages in Hawai'i, we find:

	The Buddha formulated 5 precepts of Right Conduct .
	One of these is: "I undertake to observe the precept to abstain from sexual misconduct" ("not to go the wrong way for sexual pleasure" appears to be a more accurate translation. 7
	The Buddha did not specifically define the term "sexual misconduct."
	However, he did stress the importance of "above all, do no harm to others or to oneself"
	Some Buddhists conclude that sexual misconduct would include adultery, child molestation, incest, rape, sexual abuse in any form, and sexual harassment. Further, consensual sexual activity by a committed couple is not misconduct (whether engaged in by a heterosexual or homosexual couple). 1

From the Theravada Buddhist standpoint, all relationships: gay, lesbian or straight, are often considered personal matters of mutual consent. If a relationship promotes the happiness and well-being of both parties, then it is positive and acceptable. Many Buddhists agree with most therapists, human sexuality researchers, religious liberals, etc. and believe that sexual orientation is beyond a person's control, as are race and gender. They feel that gays and lesbians should have the same civil rights and benefits as do all other persons.

Kerry Trembath wrote that Buddhists base ethical decisions on the consequences of one's actions, how we would feel if the action was done to us, and whether the action is helpful to our goal of Nirvana. ₇ He commented that Buddhist leaders have generally interpreted coercive sex, sexual harassment, child molestation and adultery to be sexual misconduct. But heterosexual or homosexual consensual sex within a relationship is acceptable. He concludes:

"Unfortunately, it cannot be said that homosexuals in countries where Buddhists are in the majority are any more free from prejudice and discrimination than they are in other countries. Everywhere it has taken root, Buddhism has absorbed aspects of the dominant culture, and this has sometimes been to its detriment. Neither is it true to say that people who espouse Buddhism are themselves any more free from prejudiced views than those of other persuasions. However it is clear that there is nothing in the Buddha's teachings to justify condemnation of homosexuality or homosexual acts. It seems to me that many gays and lesbians, particularly in Western countries, are drawn to Buddhism because of its tolerance and its reluctance to draw rigid moral lines, although of course I have no hard evidence for this. ... The same principles would be used to evaluate all relationships and sexual behaviour, whether heterosexual or homosexual." ₇

Another Buddhist practitioner, A.L. De Silva, writes:

"As homosexuality is not explicitly mentioned in any of the Buddha's discourses (more than 20 volumes in the Pali Text Society's English translation), we can only assume that it is meant to be evaluated in the same way that heterosexuality is. And indeed it seems that this is why it is not specifically mentioned. In the case of the lay man and woman where there is mutual consent, where adultery is not involved and where the sexual act is an expression of love, respect, loyalty and warmth, it would not be breaking the third Precept. And it is the same when the two people are of the same gender. Likewise promiscuity, license and the disregard for the feelings of others would make a sexual act unskillful whether it be heterosexual or homosexual. All the principles we would use to evaluate a heterosexual relationship we would also use to evaluate a homosexual one. In Buddhism we could say that it is not the object of one's sexual desire that determines whether a sexual act is unskillful or not, but rather the quality of the emotions and intentions involved."

"However, the Buddha sometimes advised against certain behavior not because it is wrong from the point of view of ethics but because it would put one at odds with social norms or because its is subject to legal sanctions. In these cases, the Buddha says that refraining from such behavior will free one from the anxiety and embarrassment caused by social disapproval or the fear of punitive action. Homosexuality would certainly come under this type of behavior. In this case, the homosexual has to decide whether she or he is going to acquiesce to what society expects or to try to change public attitudes. In Western societies where attitudes towards sex in general have been strongly influenced by the tribal taboos of the Old Testament and, in the New Testament, by the ideas of highly neurotic people like St. Paul, there is a strong case for changing public attitudes." ₁₂

However, the above discussion is only applicable to lay Buddhists.  Very different rules apply for Buddhist monks. They are required to abstain from all types of sexual behavior -- both from opposite-sex and same-sex activity.

Zen Buddhism:

"The Zen tradition deals with sexuality within the broader category of sensual indulgence...Both hedonism and ascetic masochism are violations of the Middle Path." ₂ Sexual practices which harm, manipulate, or exploit others is forbidden (e.g. sex with children, with persons who are engaged or married to other persons, with persons unable to give informed consent,  etc.). Zen Buddhism does not "make a distinction between heterosexual and homosexual" sex. It encourages sexual relationships that are "mutually loving and supportive."

Robert Aitken, co-founder and teacher of the Honolulu Diamond Shangha testified before the Hawai'ian Commission on Sexual Orientation and the Law on 1995-OCT-11. He commented that Zen Buddhist monks, nuns and devout lay persons accept 16 precepts, one of which is "I take up the way of not misusing sex." ₆ He interpreted this guideline as forbidding sex that is self-centered, exploitive, non-consensual, unwholesome or destructive, in either a heterosexual or homosexual context. "Loving relationships between unmarried men are treated very positively in Buddhist scriptures." However, these are not "of an overtly sexual nature."

Comments by the Dalai Lama:

The Dalai Lama is the leader of the Tibetan people and is revered by millions of Buddhists worldwide. At a press conference in 1997-JUN, he commented: "From a Buddhist point of view [lesbian and gay sex]...is generally considered sexual misconduct".

This belief is not based on the partners being of the same gender. In his book "Beyond Dogma," he has written that "homosexuality, whether it is between men or between women, is not improper in itself. What is improper is the use of organs already defined as inappropriate for sexual contact." Tibetan Buddhism prohibits oral, manual and anal sex for everyone - both homosexuals and heterosexuals. However, these restrictions refer only to members of the Buddhist faith. ₄ From "society's viewpoint," same-sex relations can be "of mutual benefit, enjoyable and harmless." He supports human rights "regardless of sexual orientation."

At a subsequent meeting with gay and lesbian representatives, he expressed the "willingness to consider the possibility that some of the teachings may be specific to a particular cultural and historic context." Dawa Tsering, spokesperson for the Office of Tibet commented: "His Holiness opposes violence and discrimination based on sexual orientation. He urges respect, tolerance, compassion and the full recognition of human rights for all." ₅

An article in Newsweek stated that "Although he has affirmed the dignity and rights of gays and lesbians, he has condemned homosexual acts as contrary to Buddhist ethics." ₈

The Dalai Lama was interviewed by CBC News at the time of his visit to Canada during 2007-NOV. Near the end of his interview he was asked whether Buddhism condones love between two men or two women. He replied that Buddhists reject this. Genuine Buddhist practitioners, like Christians, condemn same-sex behavior as sexual misconduct. "So, [it is] not permissible, not allowed." ₁₁

His understanding of Christian views on homosexuality appears to be in error. While conservative Christians generally consider all same-sex behavior to be sexual misconduct, most progressive and some mainline Christians disagree. The latter accept same-sex behavior between persons in a loving, committed relationship to be life-affirming and moral.

The CBC web site published 77 comments by listeners. Many touched upon his homosexual comments. One was posted on 2007-NOV-05 by a Buddhist same-sex couple David and Luc Chateauneuf-Kurzer

"The Dalai Lama's comments on same-sex love could be considered by some to be taken out of context. However, the words he used are very familiar to us and simply represent an outmoded form of exclusion that is common to most religions. We would suggest that he continues to talk the 'party line' rather than evolve Buddhism's view of non-heterosexual love.

Some would say that Buddhism has no place in the bedroom. We would then respond that any comment on sexuality is inappropriate. Either way, social justice for Buddhist gays and lesbians is not encouraged by the words captured in his interview. And social justice is so much of what His Holiness advocates.

This does not stop us from following the Buddhist path because we are used to mainstream religious exclusion. It is part of our spiritual path to change that by being ourselves wherever we go. And in our fourteen years together, that is exactly what we have done. So we will continue our work to further the cause for gay, lesbian, bisexual and transgendered Buddhists."

References

1. Diana Paw U, "Another Buddhist Perspective on Same-Gender Marriage", Hawai'i Association of International Buddhists, (HAIB), 1995-OCT-11.
2. Gay Zen Buddhist Group at: http://hometown.aol.com/  
3. The Gay Buddhist Fellowship is a "forum that brings together the diverse Buddhist traditions to address the spiritual concerns of gay men in the [San Francisco] bay area, the United States and the [rest of] the world." See: http://www.gaybuddhist.org/ They have a list of "Buddhist links and locations"
4. Jack Nichols, "Dalai Lama says 'oral and anal sex' not acceptable," 1997-MAY-13 at: http://badpuppy.com/
5. Dennis Conkin, "Dalai Lama urges 'respect, compassion and full human rights for all,' including gays," at: http://quietmountain.com/
6. Robert Aitken, "A Zen Buddhist perspective on same-gender marriage," at: http://www.qrd.org/  
7. Kerry Trembath, "Buddhism and homosexuality," at: http://www.enabling.org/
8. Newsweek, 1999-AUG-16.
9. Sara Wenner, "Basic beliefs of Buddhism," Minnesota State University, (2001) at: http://www.mnsu.edu/
10. "Buddhism and Homosexuality," at http://www.evangelical.us/
11. "Dalai Lama Speaks," CBC News, 2007-NOV-04, at: http://www.cbc.ca/ Includes video and dozens of viewers' comments.
12. A.L. De Silva, "Homosexuality and Theravada Buddhism," Buddha Net, at: http://www.buddhanet.net/

Email group:

The Gay Buddhist Open Forum (GBOF) is a "free, open, international, e-mail group (listserv) for the discussion of Buddhist teachings and practice for gay men." Their Web address is http://www.egroups.com/. Interested individuals can join the Open Forum by sending a blank Email to gbof-subscribe@egroups.com.

Books on Buddhism and homosexuality:

	Bernard Faure, "The Red Thread - Buddhist Approaches to Sexuality," Princeton University Press, (1998). Book contains two chapters on homosexuality. Read reviews ororder this book safely from Amazon.com online book store
	Jeffrey Hopkins, "Sex, Orgasm and the Mind of Clear Light: The 64 acts of gay male love." North Atlantic Books, (1998). Read reviews/order this book
	Winston Layland, Ed., "Queer Dharma - Voices of Gay Buddhists," Gay Sunshine Press, (1998) The book contains contributions by 35 gay men. It includes an article on homosexuality at the time of the Buddha, historical essays, personal accounts, contemporary articles, poetry, etc. Read reviews/order this book
	Mark Thompson, "Gay Soul - Finding the heart of gay spirit and nature...", Harper San Francisco, (1995). A highly rated book dealing with gay spirituality. The book covers the full range of spirituality, not just Buddhism. Read reviews/order this book

Copyright © 1998 to 2009 Ontario Consultants on Religious Tolerance
Last updated and reviewed: 2009-APR-29
Author: B.A. Robinson

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