The relationship between Buddhism and sexual orientation varies by tradition and teacher. According to some scholars, early Buddhism appears to have placed no special stigma on homosexual relations, since the subject was not mentioned. In the early sutras of Buddhism, "accepted or unaccepted human sexual conduct" for laypersons "is not specifically mentioned. Early Buddhism appears to have been silent concerning homosexual relations. Regarding Buddhist monks, the Vinaya code of monastic discipline bans all sexual activity, but does so in purely physiological terms, making no moral distinctions among the many possible forms of intercourse it lists.
Among Buddhists there is a wide diversity of opinion about homosexuality. Buddhism teaches that sensual enjoyment and desire in general, and sexual pleasure in particular, are hindrances to enlightenmentand inferior to the kinds of pleasure see, Is dalai lama asexual. However, most Buddhists do not only pursue skill in meditation or aim for enlightenment.
For most, the goal is a pleasant life and, after death, a pleasant rebirth.
For these Buddhists, enjoying sensual pleasures in a non-harmful way is normative. Within the earliest monastic texts such as the Vinaya c. Social acceptability was vital for the sangha, as it could not survive without material support from lay society.
In the earliest texts, the word seems to refer to a socially stigmatized class of promiscuous, passive, probably transvestite men, who were possibly prostitutes with other males. Leonard Zwilling argues that in this account Buddhaghosa does not in fact describe "hermaphroditism" but rather bisexuality or homosexuality.
It sometimes includes males or females with any sexual dysfunction, such as impotence or irregular menstrual cycles. The common element seems to Is dalai lama asexual those whose sexuality is either limited physiologically, or those who are sexually impotent.
Together these impotence types are Is dalai lama asexual always portrayed negatively as a pariah class, especially in the earliest texts. They lack the moral fortitude to counter these passions because they lack modesty and shame.
Incapable of showing restraint, such a being is abandoned by their parents and lacking such ties are unable to hold strong views. Asanga, like Vasubandhu, refuse the pandaka recognition as a layman on the grounds that such persons are unfit to associate with or serve the Sangha.
Asanga, however, considers them capable to practice the path of a layman individually if they so desire, but without receiving recognition as a layman or being introduced in the sangha. Buddha's proscriptions against certain types of people joining the monastic sangha ordained community are often understood to reflect his concern with upholding the public image of the sangha as virtuous.
Peter Jacksonscholar of sexual politics and Buddhism in Thailand, speculates that the Buddha was initially reluctant to allow women to join the sangha for this reason.
Buddhism, the middle path, has always been concerned with the maintenance of social order and since the Buddha's time the sangha has never claimed to provide a universal vehicle for the spiritual liberation of all individuals in society, explicitly excluding those who are considered to reflect badly on the monkhood in terms of prevailing social norms and attitudes.
Shantideva based his views on quotes from the Saddharma-smrtyupasthana Sutra. Most Mahayana teachings assert that all beings who correctly practice the dharma may reach enlightenment, since all possess an innate buddha nature.
Enlightenment being achievable even in a single life. Gampopa 12th centuryone of the main early masters of the Kagyu school of Tibetan Buddhism, followed the Indian Buddhist tradition, starting with the 3rd-century Hinayana texts of Vasubandhuthat oral and anal sexwhether with a man or a woman, are violations of the third precept regarding inappropriate sexual behavior.
Longchenpathe 13th-century founder of the Nyingma school, citing the 3rd-century Mahayana texts of the Indian master Asangaelaborated that inappropriate sexual behavior also include the hands among inappropriate parts of the body for sexual activity. In the same way, Gelug predecessor Je Tsongkhapa also adheres to such rules in his studies. Subsequent Tibetan masters from all five schools of Tibetan Buddhism accept all these "Is dalai lama asexual" as delineated in the earlier Indian Buddhist texts.
The late Lama Thubten Yeshea Gelugpa Lama and founder of the Foundation for the Preservation of the Mahayana Traditionindicated that he did not consider homosexuality to be sexual misconduct.
This is my opinion. The current Dalai LamaTenzin Gyatso, follows the traditional Tibetan Buddhist assertion that inappropriate sexual behaviour includes lesbian and gay sex, and indeed any sex other than penis-vagina intercourse with one's own monogamous partner, including oral sex, anal sex, and masturbation.
What is improper is the use of organs already defined as inappropriate for sexual contact. In this discussion, it should be understood that the controversial topic is inappropriate sexual conduct for a Buddhist practitioner, as the Dalai Lama has repeatedly "voiced his "Is dalai lama asexual" for the full recognition of human rights for all people, regardless of sexual orientation.
Sexual organs were created for reproduction between the male element and the female element — and everything that deviates from that is not acceptable from a Buddhist point of view,"  while penis-vagina non-procreative sex is not considered to be sexual misconduct.
From society's point of view, mutually agreeable homosexual relations can be of mutual benefit, enjoyable and harmless. Four years earlier, Is dalai lama asexual had been unsure if a mutually agreeable non-abusive same sex relationship would be acceptable within the general principles of Buddhism. However, he had difficulty imagining the mechanics of homosexual sex, saying that nature had arranged male and female organs "in such a manner that is very suitable Same-sex organs cannot manage well.
He thinks that this is the type of issue that would need to be discussed by a council of Buddhist elders from all Buddhist traditions. Only such a council could amend issues concerning Vinaya and ethics. The Dalai Lama also recommends the issue of the equality of women, particularly in monastic rituals and ceremonies, to be reconsidered and revised.
There are pages of careful observation of Himalayan people engaged in a variety of intimate acts. Inin an interview with Alice Thompson, he stated: But I am a Buddhist and, for a Buddhist, relationship between two men is wrong.
Some sexual conduct in marriage is also wrong," speaking regarding masturbation and oral sex. He also said that "If an individual has no faith, that is a different matter If two men really love each other and are not religious, then that is OK by me. Is dalai lama asexual an interview with WikinewsTashi Wangdirepresentative to the Dalai Lama, further elaborated his perspective on these views.
If a person was to engage in homosexuality, "a person would not be considered as following all the precepts of Buddhist principles. Very few people can claim they follow all the principles. For instance, telling a lie. In any religion, if you ask if telling a lie is a sin — say Christian — they will say yes. Or someone who tells a lie is not a Buddhist. In Thailand, traditional accounts propose that "homosexuality arises as a karmic consequence of violating Buddhist proscriptions against heterosexual misconduct.
These karmic accounts describe homosexuality as a congenital condition which cannot be altered, at least in a homosexual person's current lifetime, and have been linked with calls for compassion and understanding from the non-homosexual populace.
The key factor differentiating the divergent stances is the author's conceptualisation of the origin of homosexuality; those who, taking a liberal stance, maintain that it is a condition which is outside the conscious control of homosexual men and women and has its origins in past misdeeds, whereas those who maintain that homosexuality is a wilful violation of ethical Is dalai lama asexual natural principles takes an antagonistic position. Peter Jackson argues that AIDS in the s brought about a shift of perception in Thailand regarding kathoeys"placing homosexuality rather gender at the focus of the concept", which was associated with "a shift in Buddhist attitudes from relative tolerance of homosexuality to condemnation.
Inthe supreme governing body of the Thai sangha affirmed that "gays" Is dalai lama asexual translated from Thai kathoey are prohibited from being ordained. Several writers have noted the strong historical tradition of open bisexuality and homosexuality among male Buddhist institutions in Japan. When the Tendai priest Genshin harshly criticised homosexuality as immoral, others mistook his criticism as having been because the acolyte wasn't one's own.
In the 15th century, maverick Zen monk Ikkyu Sojun — wrote, "follow the rule of celibacy and you are no more than an ass.
Western Christian travellers to Is dalai lama asexual from the 16th century have noted with distaste the prevalence and acceptance of forms of homosexuality among Japanese Buddhists  — Jesuit priest Francis Cabral wrote in that "abominations of the flesh" and "vicious habits" were "regarded in Japan as quite honourable; men of standing entrust their sons to the bonzes to be in such things, and at the same time to serve their lust".
A 17th-century Japanese Buddhist scholar, Kitamura Kiginwrote that Buddha advocated homosexuality over heterosexuality for priests:. It has been the nature of men's hearts to take pleasure in a beautiful woman since the age of male and female gods, but to become intoxicated by the blossom of a handsome youth Nevertheless, the Buddha preached that [Mount] Imose  was a place to be avoided and the priests of the law entered this Way  as an outlet for their feelings, since their hearts were, after all, made of neither stone nor wood.