Homosexuality In Buddhism
This article outlines the position of Buddhism in respect of homosexuality.
Summary |
In the text
For lay
We can not find Buddhist text specifically condemning the homosexual. Buddhism counsels sexual conduct ethics. The third of five precepts (panca-sila) concerns the abstention from sexual misconduct and more generally to retain control of the senses (in Pali, the language of Theravada texts: "Kamesu micchacara veramani sikkhapadam samadiyami", which can also s' apply to the pleasures of the senses). The five precepts are the basic rules for the lives of lay men and women who have taken refuge in the Buddha, Dharma and Sangha (see Buddhism ). Homosexuality is not explicitly blamed the "sexual conduct ethics" is an umbrella term for Buddhism is essentially not to engage in actions that resulted in the suffering of others or self- same.
In the eight precepts (sila-attha), the third is extended to a complete ban on any sexual activity.
For the monks
The only area where Buddhism directly addresses the issue of sexual practices is that of monastic rules, which concern the monks , men and women, but not the lay followers: "If a monk practices the sexual act in this passage (anus but the genitals or mouth), even if the penetration does not exceed the size of a sesame seed, he is guilty of misconduct. " This fault is very serious (parajika 1) and causes the expulsion of the Sangha ( Vinaya , 1).
Sources of Buddhist ethics
Buddhist morality differs appreciably from that of Brahminism which was contemporary. If Bernard Sergent, a student Dumezil (Homosexuality in Greek mythology published by Payot) argued that homosexuality was taboo in Brahmanism, nothing conclusive has been found in this regard The view of the Dalai Lama (Tibetan Buddhism) The 14th Dalai Lama said, speaking of homosexuality:
, , .
According to Eric Rommelure, following the reactions of the American gay community, the Dalai Lama has publicly apologized for what kind of words, stating that:
- "Only the respect and attention to the other should govern the relationship of a couple he is heterosexual or homosexual
In a book published in 2001, the Dalai Lama wrote: "I think, according to Buddhism in general, homosexuality is largely a fault in relation to certain precepts, but it is not harmful in itself, contrary to rape , murder or other acts that hurt others. This applies even masturbation. Therefore there is no reason to reject homosexual or have a discriminatory attitude towards them. "
Interpretation in Theravada Buddhism
According to AL De Silva , in the Theravada, homosexuality must be judged in the same way as heterosexuality. The case of the man and woman lay where there is mutual consent, where adultery is not involved and where sex is an expression of love, respect, loyalty and warmth human, does not contradict the third precept. This applies even when both are of the same genus. Ajahn Brahm expresses the same view against any discrimination: according to the precepts of Buddhist ethics, true to his homosexual partner is morally superior to a Heterosexual unfaithful.
Likewise promiscuity, immorality and disregard for the feelings of others would make a sexual act wrong whether heterosexual or homosexual. All the principles by which is evaluated habituelllement heterosexual also assess a homosexual act. In Theravada Buddhism, this is not the object of sexual desire that determines whether a sexual act is wrong or not, but the quality of emotions and intentions involved.
Buddhist Societies
Societies steeped in Buddhism are often "traditional" societies. The interpretation of the third precept can be more or less tolerant as places, times, and schools of Buddhism.
Traditional Societies
We can say that homosexual sex is not specifically condemned in Buddhist societies, which explains the impression of tolerance felt in Southeast Asia. The company is not critical or hostile to two men who are perceived as homosexuals in the West.
In contrast, a personal perspective, the homosexual person suffers a relentless social pressure for her to get married, started a family and provides seed to his parents or stepparents.
Also, more that homosexuality is the homosexual celibacy (on) which is attacked by traditional societies. Colonial Influences
Homosexuality is banned in Sri Lanka and Burma which may reflect the influence of British colonialism. Indeed, Thailand , which has never been colonized, and Viet Nam who was from France , do not know this prohibition in their texts. However, Viet Nam, the population as a whole seems to condemn homosexuality without asking for sanctions. It seems that the Vietnamese government condemns it, and could even sue for such immoral behavior, but only in extreme cases of provocative behavior. Some cases of same-sex marriages have been annulled. However, the mere fact that such marriages exist is an expression of tolerance enjoyed by homosexuals of both sexes.
It seems that the laissez-faire and possibly ridicule are the rule of conduct of the population for an act otherwise generally disapproved in countries heavily influenced by Buddhism. Historically, there was never any persecution of homosexuals in these countries.
Conclusion
By the third precept, the Buddhist moralizing discourse on sexuality moderate in general, but it leaves a large part in interpretation regarding homosexuality. In any event, it is not directly condemned by teaching. Moreover, the question of conviction or not is somewhat paradoxical, because Buddhism explains that we should not just blindly follow the doctrines, but to do and believe only what, after long reflection and experience, we is right. A conviction for an act involving no "suffering" would therefore have no place to be.
It seems that homosexuality can be judged in the same way as heterosexuality. The Buddhist Enlightenment implies an overshooting of desire and therefore of sexuality, whatever its manifestations.
In reality, people and national laws are generally condemnatory but tolerant, with the exception of the colonized countries have kept the laws inherited from the British Empire.
References
Sources
- a and b (en) Eric Rommelure, Buddhism, in the Dictionary of Homophobia, edited by Louis-Georges Tin, Paris, PUF, 2003, pp. 69-70. Article Buddhism available online.
- Buddhism - Sex, morals and Mad Cow: The Dalai Lama speaks
- Excerpts from an interview with French magazine Le Point, March 22, 2001
- Interview with the Dalai Lama
- Dalai Lama , Beyond the dogmas, 1994, Albin Michel, ISBN 2-226-06963-1
- Dalai Lama , Advice from the heart, Presses de la Renaissance, 2001, ISBN 2-7441-5617-5
- (en) AL Silva, Theravada Buddhism and homosexuality : "Sometimes the Buddha Advised Against certain comportement Because It Is not Wrong From the point of view of ethics could aim Because It Would one at odds With social norms gold Because ITS IS subject to legal sanctions. "
- Letter from Ajahn Brahm , director of the Buddhist Society of Western Australia, addressed to the West Australian newspaper in response to an article in the April 15, 2006.
- The France of the nineteenth century is remembered, this permissive view.
See also
- (En) Text of an interview of the Dalai Lama : "It's part of what we Buddhists call" sexual misconduct ".
- (En) Eric Rommelure, Zen and gay marriage : "For Buddhists, homosexuality can not be a moral issue."
- (En) Christian Prud'homme, Buddhism and homosexuality in the Theravada , "What is covered in the five precepts is the fact of resorting to sexual practices, it is neither of these practices themselves, or what are of any kind. "
Book on "comments from a monk"
The version linked above is not the original version of the quoted text and drew many comments. See discussion page.
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