Buddhism and gay

The term pandaka therefore probably does not refer to homosexuals in general but rather to the effeminate, self-advertising and promiscuous homosexual. For what is unpleasant to me must be unpleasant to another, and how could I burden someone with that? My research indicates, however. Sexual behaviour, whether with a member of the same or the opposite sex, where the sexual organ enters any of the bodily orifices vagina, mouth or anusis punishable by expulsion from the monastic order.

Having questioned the conventional basis of morality, the Buddha suggests three criteria for making moral judgments. There are, after all, no religious laws, commandments or punishments in Buddhism. The first is what might be called the universalisability principle — to act towards others the way we would like them to act towards us. The Vinaya also stipulates that pandakas are not allowed to be ordained, and if, inadvertently, one has been, he is expelled.

No sexual contact is mentioned in these instances, however. Because of Buddhism’s core theme to attain enlightenment, the path one chooses to take within the religion is largely personal, as is one’s beliefs. Some people may think Buddhism would be quite accepting of LGBTQIA+ people. The minimum that is required of the lay Buddhist is embodied in what is called the Five Precepts panca silathe third of which relates to sexual behaviour.

In the Samyutta Nikaya he uses this principle to advise against adultery. The Dalai Lama, the leader of Tibetan Buddhism has campaigned against prejudice toward homosexuals, but at the same time has adopted a religious view against non-procreative sex: “Homosexuality, whether it is between men or between women, is not improper in itself. The Buddha questioned many of the assumptions existing in his society, including moral ones, and tried to develop an ethics based upon reason and compassion rather than tradition, superstitions and taboo.

The lay Buddhist is not required to be celibate, but she or he is advised to avoid certain types of sexual behaviour. There are, after all, no religious laws, commandments or punishments in Buddhism. But it is possible to construct a criterion of right and wrong out of material scattered in different places throughout the Pali Tipitaka, the scriptural basis of Theravada Buddhism.

My research indicates, however. The Buddhist sacred texts do contain a great deal of instances of loving relationships between unmarried men, which some believe to have homoerotic overtones. According to some scholars, early Buddhism appears to have placed no buddhism and gay stigma on homosexual relations, since the subject was not mentioned. Some people may think Buddhism would be quite accepting of LGBTQIA+ people.

The deed which causes no remorse afterwards and results in joy and happiness is well-done. [1] It is likely that Chinese Buddhism was influenced by Confucian norms prohibiting homosexual marriage. It is not singled out for special condemnation, but rather simply mentioned along with a wide range of other sexual behaviour as contravening the rule that requires monks and nuns to be celibate.

Homosexuality was known in ancient India; it is explicitly mentioned in the Vinaya monastic discipline and prohibited. [1] It is likely that Chinese Buddhism was influenced by Confucian norms prohibiting homosexual marriage. The suggestion is, therefore, that in determining right and wrong one has to look into the actual and possible consequences of the action in relation to the agent and those affected by the action.

Other sexual behaviour like mutual masturbation or interfemural sex, while considered a serious offense, does not entail expulsion but must be confessed before the monastic community. The Buddhist sacred texts do contain a great deal of instances of loving relationships between unmarried men, which some believe to have homoerotic overtones. Overall, it is difficult to qualify Buddhism’s perspective on same-sex marriage, since perspectives vary greatly within the religion.

He answers that any behaviour which causes harm to oneself and others could be called blameworthy buddhism and gay any behaviour that causes no harm and presumably which helps oneself and others could be called praiseworthy. The third way of determining right and wrong is what might be called the instrumental principle, that is, that behaviour can be considered right or wrong according to whether or not it helps us to attain our goal.

According to some scholars, early Buddhism appears to have placed no special stigma on homosexual relations, since the subject was not mentioned. Because of Buddhism’s core theme to attain enlightenment, the path one chooses to take within the religion is largely personal, as is one’s beliefs. The relationship between Buddhism and sexual orientation varies by tradition and teacher.

Stigmatising homosexual individuals damages their emotional health and quality of life. In particular, those with religious beliefs may additionally suffer from religious discordance due to their sexual preferences. This exploratory research investigates how Buddhists perceive homosexuality and how Buddhist lesbians, gays and bisexuals (LGBs) accept their sexual orientation. It adopts semi.

The relationship between Buddhism and sexual orientation varies by tradition and teacher. As the Buddha seems to have had a profound understanding of human nature and have been remarkably free from prejudice, and as there is not evidence that homosexuals are any more libidinous or that they have any more difficulties in maintaining celibacy than heterosexuals, it seems unlikely that the Buddha would exclude homosexuals per se from the monastic life.

Buddhism teaches to, and expects from, its followers a certain level of ethical behaviour. The Dalai Lama, the leader of Tibetan Buddhism has campaigned against prejudice toward homosexuals, but at the same time has adopted a religious view against non-procreative sex: “Homosexuality, whether it is between men or between women, is not improper in itself. Overall, it is difficult to qualify Buddhism’s perspective on same-sex marriage, since perspectives vary greatly within the religion.

A type of person called a pandaka is occasionally mentioned in the Vinaya in contexts that make it clear that such a person is some kind of sexual non-conformist. Whether or not homosexuality, sexual behaviour between people of the same sex, would be breaking the third Precept is what I would like to examine here. No sexual contact is mentioned in these instances, however.