LGBT, Something Wrong or Something Human? A Brief Look Into Buddhism’s Perspective
Figure 1. LGBT, something wrong or something human? (Source of Image: https://www.istockphoto.com/)
“My brother is gay and I don’t know how to deal with it. He’s my brother anyhow, but…”
“Well, in my religion, you should…”
We may always assume that society is the one biggest consideration on how should LGBT people be treated in a certain region. However, come to think about it again, religion is actually the very roots for this kind of consideration. Is it not by looking at religion doctrines that communities established their social etiquettes and even laws?
While most religions have voiced their clear view regarding the topic of LGBT, Buddhism has a rather vague say in the matter. There are even differences in opinion from one Buddhist community to another. In Indonesia, WALUBI (Indonesia Buddhist’s Representative) is in opposition against LGBT while monks in countries like Thailand, Taiwan, and Australia are welcoming LGBT communities with open arms. The presence of such differentiation among Buddhists is actually not a surprise when one considers the existence of several sects in the body of Buddhism itself. Thus, different sects may hold their own thoughts regarding any issue. Then again, there are also social aspect to look into. Countries like Thailand, Australia, and Taiwan are by far in acceptance towards LGBT, while the same case is not present in Indonesia. Therefore, logically speaking, it is better for Indonesian Buddhists to follow the majority social opinion in order to avoid unnecessary debate among the already highly diverse people.
Nonetheless, those who still wonder have the rights to ask, “In accordance with Dhamma, the teachings of Buddha himself, how is LGBT looked upon? Is it a wrongdoing or just a normal everyday occurrence in society?” While there may particularly no explicit content, there are however several teachings in Buddhism that give clues regarding the issue at hand. We will continue this article by looking at the two clearest concepts that show said clues.
We manifest into existence as the same sentient beings
The topic of equality has always been among core teachings in Buddhism. Such display of egalitarianism is rooted to the principle regarding the essence of all humans as the same sentient beings. Under the law of dependent origination, sentient beings all exist as aggregates of both spirit and materialistic body that constantly change within the cycle of death and rebirth. As this concept applies to all human beings, thus by the core of nature, humans are all equal and identical. The equality display comes also with additional description that categorize sentient beings as ‘regardless of gender, age, social class, and race’.
To put it simply, humans are like trees. We grow under various environment conditions and present in various color, taste, and shape. Regardless of the variation, our basic needs are all the same. We need to first be a healthy seed, then we need to get sufficient light, water, air, and soil with enough mineral components in order to grow and fully mature.
As illustrated just now, the Buddhism’s concept of essence and manifestation have a clear differentiation. As human we may appear in different social status, skin color, height and weight, gender, and even sexual orientation. Whatever difference we have, in the eyes of nature we are of one people, not to discriminate one after the other.
There is no harm done? Then it is okay!
“Kāmesumicchācāra veramaṇī sikkhāpadaṃ samādiyāmi – I refrain myself from misuse of the senses or sexual misconduct.”
As can be seen above, the third of the five moral precepts in Buddhism is to abstain from doing sexual misconduct. This one precept is described by some as a clear prohibition towards LGBT, since those who oppose it categorize LGBT as acts of sexual misconduct. However, there are actually more in depths of how should this particular precept be deciphered.
The very aim of the five moral precepts is to prevent the infliction of both self-harm and harm to others. Hence, the said sexual misconduct prohibited by the precepts is that of negative act such as adultery. Buddhism acknowledges the need for intimacy between humans, but in condition that both parties are in position of not being harmed, physically or mentally. It means there must be a mutual two sided love or willingness between them. Mirroring from this interpretation, can a mutual relationship that is based on love and care between two LGBT people be categorized as a form of sexual misconduct?
Bhante Shravasti Dhammika, a prominent Buddhist figure from Australia, explained that in the case of sexual behaviour, there is nothing to be said about the gender of one’s partner, but rather the intention behind the act itself. Sexual behaviour should be used as a way to give, share, please, and express love or affection toward each other. There must be a mutual consent or feeling for the act to be positive, because only by then that there can be good intentions from both sides. So, LGBT is neither positive nor negative, any more than heterosexuality. What is important is the intention behind.
Figure 2. Today’s motivation (Source of Image: Personal Document)
And so…
On whether one will agree or disagree with LGBT is back to one’s choice. However, the thing that is needed to put in mind is on how one treat the issue. Accept it or not, LGBT is just another difference amidst our society – a difference in need of respect.
Writer’s Profile
Geraldy Kianta, currently a student at Faculty of Forestry Universitas Gadjah Mada, Indonesia. Having interest in topics regarding environmental issues, agriculture, urban life, and English literature. Make your acquaintance with him through email kiantaaldy2110@gmail.com or Instagram @kianta_aldy21
Reference:
Cheng, F. K., 2018, ‘Being Different with Dignity: Buddhist Inclusiveness of Homosexuality’, Social Sciences 7(51), 1-15.
Dhammika, V. S., 1999, Good Question, Good Answer, Yin-Shun Foundation.