Buddhism and Sexual Orientation - Buddhism in The West

Buddhism in The West

In contrast to Buddhism in Asia, modern Buddhism in the Western world is typically associated with a concern for social equality—partly as a result of its largely middle-class intellectual membership base, and its philosophical roots in freethought and secular humanism. When applying Buddhist philosophy to the question of homosexuality, western Buddhists often emphasize the importance the Buddha placed on tolerance, compassion, and seeking answers within one's self. They stress these overarching values rather than examining specific passages or texts. As a result, western Buddhism is often relatively gay-friendly, especially since the 1990s. As interpretation of what is sexual misconduct is an individual decision and not subject to judgment by any central authority, a view of accepting all peoples, but rejecting certain types of sexual acts is more predominant. LGBT people such as Issan Dorsey, Caitriona Reed, Pat Enkyo O'Hara and Soeng Hyang have been ordained as Buddhist monastics and clergy.

However, this interpretation of sexual misconduct is only applicable to lay Buddhists or Japanese Buddhism's secular married priests. It is a mistake to assume that it would be applied to monastics at all. In traditional forms of Japanese Buddhism nuns are not allowed sex partners. Neither Theravada or Mahayana traditions of Vinaya traditional Buddhism allow same gender monastics same sex partners. They must be celibate no matter what their sexual orientation or they cannot be considered monks or nuns in monastic Buddhism. Sexuality is not a factor in determination of a qualification of a candidate in full ordination in those traditions that follow traditional Vinaya Buddhism as set forth by the Buddha.—Ven Hong Yang, Bhikshuni 21:16, 9 September 2012 (UTC)

An interesting position comes from the western scholar Alexander Berzin, "The texts in Buddhist traditions have been written from the point of view of a heterosexual male. We need to explore the intention of the teachings on sexual misconduct, which ultimately is to eliminate attachment, obsessive desire and dissatisfaction. If a heterosexual male finds no bounds to these disturbing emotions, he might have sex with someone elses partner, as well as other men. We can apply the same logic and explore what constitutes boundless attachment and dissatisfaction for homosexual and bisexual males or females. For example, having sex with somebody elses partner and so on could be destructive for these types of person as well".

The Dzogchen Ponlop Rinpoche, holder of the Karma Kagyu and Nyingma lineages, in a 2008 talk delivered to LGBT Dharma practitioners at the Shambhala Meditation Center of New York, stressed that for vajrayana lay practitioners, homosexual relationships are no better or worse than heterosexual relationships and that only unhealthy relationships in general are to be avoided. Both the Nalandabodhi sangha, which was founded by The Dzogchen Ponlop Rinpoche, and the Shambhala sanghas founded by Chögyam Trungpa Rinpoche have stated that they are welcoming of all sexual orientations. The Shambhala Meditation Center of New York hosts a weekly practice group, Queer Dharma, specifically catering to the needs of the LGBTQ Buddhist community. According to the Danish Karma Kagyu Lama Ole Nydahl, Buddha saw homosexuality as circumstances making life more difficult, but also explained the reason for homosexuality could be aversion against the opposite sex in a former life. Nydahl says however that sexual orientation is not really important in order to practice Buddhism.

The U.S. branch of Soka Gakkai International, a Japan-based new religious movement (Shinshūkyō) influenced by Nichiren Buddhism, announced in 1995 that they would start holding wedding ceremonies for same-sex couples, and in 2001 established a conference for LGBT members and their supporters. A Buddhist temple in Salt Lake City connected with Jodo Shinshu, another Japanese school of Buddhism, also holds religious rites for same-sex couples.

Another Buddhist organization founded in the West, Juniper Foundation, wrote an article A Buddhist Vote for Same Sex Marriage demonstrating how Buddhist thinking embraces same-sex marriage:

The heart of Buddhist thought is its insight philosophy, which uses critical inquiry to challenge dogma and to reveal how seemingly fixed ideas are more arbitrary than we might think. Applying this philosophy, we see that social customs are not fixed laws but evolving conventions that serve a purpose in a particular culture and time. Marriage is one of these conventions. It is not a rigid law but a social custom that evolves.

On 2012, the Australian branch of Buddhism voiced its support for same-sex marriage in a hearing of the Australian Parliament that sought to gather views on whether to legalize same-sex marriage.