Introduction
It was a trans girl that drew me to Buddhism 7 years ago.
Invited to a talk on A.I. ethics and Buddhism, I’ve since forgotten what the talk was about, but was floored by the hospitality and kindness, my friend, the speaker, was treated with, by the straight Buddhists in the room.
In addition, they spoke openly about being trans during their presentation, which came as another shock (albeit pleasant) to my system.
Coming from a homophobic Christian environment, I was touched by the compassion Buddhism showed to us queers.
Or so it seemed.
The deafening silence from local leaders
For a religion that has no explicit condemnation of the topic of homosexuality in its scriptures for the layperson, it is surprising then to witness the deafening silence amongst our religious Buddhist leaders in Singapore.
Over the years, only the President of the Buddhist Fellowship, Lim Phang Hong, a layperson, has expressed support in a personal statement:
“In [a] spirit of care, empathy and compassion, I support the repealing of any law which criminalises, discriminates or marginalises particular groups.
We seek to reconcile marginalised communities with society, in a way that promotes respect and harmony across different communities in Singapore and the world.”
Extracted from Here’s how the Conversation Around Religion and LGBTQ Needs to Change This Year, RICE Media, 2019
Having been treated very kindly by various Buddhist monks and nuns over the years in Singapore as a queer person seeking to better understand Buddhism, I can only conclude that their silence is due to institutional and structural forces that inhibit them from speaking up openly on this divisive issue.
I do not blame them, but am writing this article respectfully to inform them that their silence causes great suffering amongst queer Buddhists in this country.
The suffering of queer Buddhists in Singapore
As a participant in the activities of Rainbodhi Singapore, I have been privy to conversations and dilemmas of many a queer Buddhist.
Many do not come out for fear of upsetting their parents, and ostracisation from friends, which causes them to inadvertently violate the 4th Precept many Buddhists adhere to, which discourages the speaking of falsehoods.
I have had straight Buddhist friends asking me if I had materials to support their lesbian couple friends who are routinely discriminated against, even while faithfully attending rituals and ceremonies in one of Singapore’s largest Buddhist temple. Greatly saddened to hear such news, I duly provided them with the Rainbodhi Singapore website and Instagram page.
I think what is most interesting to me, as a student new to Buddhism, is the utter lack of condemnation of homosexuality in Buddhist scriptures, for the layperson.
On the inclusivity of Buddhist Scriptures
According to Buddhist scholar A. L. De Silva:
Homosexuality was known in ancient India; it is explicitly mentioned in the Vinaya (monastic discipline) and prohibited.
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.
Extracted from Homosexuality and Theravada Buddhism by A. L. De Silva, BuddhaNet.
In other words, to put it rather crudely, it is the monks and nuns who are not supposed to have homosexual sex, on top of not having sex at all, in general.
Laypersons are supposed to practice the Five Precepts, and the third of which, according to Buddha, tells them to:
“… avoid intercourse with girls still under the ward of their parents, brothers, sisters or relatives, with married women, with female prisoners or with those already engaged to another.”
Extracted from Homosexuality and Theravada Buddhism by A. L. De Silva, BuddhaNet.
Interpreted accordingly, people are not to have sex with minors, to comment incest, or to engage in adultery.
Contrary to what some conservatives may say, the third precept does not forbid homosexual sex.
In addition, De Silva states that:
As homosexuality is not explicitly mentioned in any of the Buddha’s discourses (more than 20 volumes in the Pali Text Society’s English translation), we can only assume that it is meant to be evaluated in the same way that heterosexuality is.
Extracted from Homosexuality and Theravada Buddhism by A. L. De Silva, BuddhaNet.
What is interesting to me, as a person participating in various Buddhist talks and workshops as a student, is the near universal agreement, even among straight Buddhists, and religious leaders, that Buddhist scripture is mostly silent on the topic of homosexuality.
Perhaps it would also be interesting to study what regional Asian Buddhist religious leaders have to say about the topic.
Regional religious support for queer rights
Taiwan
I am touched by the very vocal support of Venerable Shih Chao-hwei (釋昭慧) from Taiwan, a disciple of Venerable Yin-Shun, the latter an influential Buddhist scholar-monk, who is also the mentor of Venerable Cheng Yen, the founder of Tzu Chi Foundation, has for queer people.
According to the Taiwan Gazette, Venerable Shih has publicly spoken up for LGBTQ+ people several times.
In a forum for queer rights, she made witty rebuttals to homophobic comments.
A Buddhist in Taiwan said, “Two men or two women hugging is disgusting.” Master Shih retorted, “You are oppressing gay people with your own feelings. I also feel disgusted when I see a man and a woman hugging.”
Another Buddhist scholar in Taiwan said, “All things should have a yin and a yang.” Master Shih retorted, “When did you change your occupation and become a Daoist?”
Extracted from The Buddhist Nun That Supports Same-Sex Marriage, Taiwan Gazette, 2018
Groundbreaking pioneer that she is, Venerable Shih even officiated a same-sex lesbian wedding in a Buddhist monastery located at Taoyuan County, years before Taiwan legalised same-sex marriage.
She led them in exchanging their wedding vows, followed by exchanging Buddhist prayer beads, in front of a statue of Buddha, being the first monastic to do so in Taiwan.
When trolled on Facebook, she replied:
I could worry about losing my reputation and think of how to protect myself. That’s why it’s important to observe the state of our mind and body to retain a tranquil mental attitude.
When I participate in a social movement, the Buddhist idea of ‘no self’ applies because I have to put my own well-being second.
‘No self’ does not mean to put yourself lower than anyone else. But if we are wholly motivated to benefit people who are suffering, then we have to let go of ourselves temporarily.
Extracted from Buddhist Nun Leads Asia’s Fight for Gay Marriage. Harvard Divinity Bulletin, 2020.
Thailand
Shine Waradhammo, a Buddhist monk based in Thailand, mentioned in an interview:
“Treating LGBT people badly goes against the Buddha’s teachings. LGBT people are also humans, they are also Buddhists, and as a monk I support and accept all Buddhist people, and aim to reduce their suffering.”
“The Buddha never said anything against LGBT people, so it is a very wrong interpretation of the scriptures that leads to bias and rejection of LGBT people.”
“Monks generally avoid talking about LGBT and gender issues, but we should be talking about issues that affect society, and religious teachings have to reflect the present times – otherwise religion becomes a dinosaur.”
Extracted from ‘LGBT people are also humans’: Thai Buddhist monk backs equality, Openly News, 2020.
I think what was most poignant to me, in that interview, was how he said that:
“It is important that they [queer people] know they are equal and accepted, and have the same rights as everyone else.”
Extracted from ‘LGBT people are also humans’: Thai Buddhist monk backs equality, Openly News, 2020.
Yes, it is important to know that we are equal and accepted, because doing so will surely help reduce the high rates of suicide, depression and anxiety amongst the queer population in Singapore.
Vietnam
The late Zen Master, Thich Nhat Hanh, has even included non-discrimination against gender identity or sexual orientation into his 5 Mindfulness Training, which has their roots in the 5 Precepts given by the Buddha.
Plum Village has had queer monastics speaking out publicly and explaining why it was important to speak up.
In an interview, Brother Bao Tang skillfully answered a question about why queerness matters to him as a practicing monastic:
“At the beginning of my monastic life, I didn’t think it mattered. I felt like I didn’t need to talk about my sexual orientation because I wasn’t having sex anymore. I’m ordained as a monk, so why would I need to share my sexual identity?
But when I began engaging with the rainbow family—a community with a diversity of sexual orientation and gender—I slowly started to see the suffering inside. I also started to see a door for happiness.
Especially for the younger generation, it’s important to have a path—where you are, whoever you are, queer or not. Especially with queer siblings, there’s a lot of confusion about that.
And I think it’s good to have a community where we sit, explore, and experience together, allowing ourselves to also grow and change.”
Extracted from Be Beautiful, Be Yourself : Q&A with Brother Bao Tang, Plum Village, 2025.
Personally, I have benefited from the queer chapter of Plum Village, the Rainbow Garden Sangha group, and their affiliated secular Mindful Rainbow Connections group that have led many a mindfulness session that has been greatly beneficial to this anxious, bleeding heart.
There is also one teaching of Thay that I will talk about in the next section of this commentary.
Encouragement for the queer individual
If you’re a queer Buddhist reading this on Vesak Day and feel particularly discouraged, I am glad to report that Thich Nhat Hanh has some wise words that might encourage you today.
He says that we are all equal:
The spirit of Buddhism is inclusiveness. Looking deeply into the nature of a cloud, we see the cosmos. A flower is a flower, but if we look deeply into it, we see the cosmos. Everything has a place.
The base—the foundation of everything—is the same. When you look at the ocean, you see different kinds of waves, many sizes and shapes, but all the waves have water as their foundation and substance.
If you are born gay or lesbian, your ground of being is the same as mine. We are different, but we share the same ground of being.
If you are a lesbian, then be a lesbian. Looking deeply into your nature, you will see yourself as you truly are. You will be able to touch the ground of your being and find peace.
Extracted from Thich Nhat Hanh on Homosexuality and discrimination, Plum Village, 2023.
He continues on, to explain how we should navigate our way in a society that is conservative and that discriminates:
If you’re a victim of discrimination, then your way to emancipation is not simply by crying out against injustice. Injustice cannot be repaired by recognition alone, but by your capacity to touch the ground of your being. Discrimination, intolerance, and suppression stem from lack of knowledge and lack of understanding.
If you’re capable of touching the ground of your being, you can be released from the suffering that has been created in you through discrimination and oppression.
Someone who discriminates against you, because of your race or the color of your skin or your sexual orientation, is ignorant. He doesn’t know his own ground of being. He doesn’t realize that we all share the same ground of being; that is why he can discriminate against you.
Someone who discriminates against others and causes them to suffer is someone who is not happy within himself.
Once you’ve touched the depth and the nature of your ground of being, you’ll be equipped with the kind of understanding that can give rise to compassion and tolerance, and you will be capable of forgiving even those who discriminate against you.
Don’t believe that relief or justice will come through society alone. True emancipation lies in your capacity to look deeply.
Extracted from Thich Nhat Hanh on Homosexuality and discrimination, Plum Village, 2023.
It is normal to want to speak up when discriminated against, and there is certainly a place for it, however, he cautions:
When you suffer because of discrimination, there’s always an urge to speak out. But even if you spend a thousand years speaking out, your suffering won’t be relieved.
Only through deep understanding and liberation from ignorance can you be liberated from your suffering.
When you break through to the truth, compassion springs up like a stream of water.
With that compassion, you can embrace even the people who have persecuted you.
When you’re motivated by the desire to help those who are victims of ignorance, only then are you free from your suffering and feelings of violation.
Don’t wait for things to change around you.
You have to practice liberating yourself.
Then you will be equipped with the power of compassion and understanding, the only kind of power that can help transform an environment full of injustice and discrimination.
You have to become such a person—one who can embody tolerance, understanding, and compassion.
You transform yourself into an instrument for social change and change in the collective consciousness of mankind.
Extracted from Thich Nhat Hanh on Homosexuality and discrimination, Plum Village, 2023.
And I completely agree. I apologise to Thay for this already overly long article, for I am still working on liberating myself.
Whoops.
We are, after all, still a work in progress.
Conclusion
I suppose on this Vesak day of Buddha’s birth, enlightenment and death, I wonder what he’d think of all this.
Would he welcome queer people into his temples to celebrate his birthday?
Perhaps Buddha is the enlightened one because he is indeed enlightened on this issue that many of us don’t seem to be.
Perhaps this Vesak Day, it might also be a good idea to remind ourselves of the importance of self-liberation, as advised by Thich Nhat Hanh above.
Perhaps after being filled with compassion ourselves, can we go out to enact positive change in this country that we live in, to alleviate the suffering of other queer Buddhists, hiding in the various temples, families, and monasteries, unable to come out.
Sadhu, sadhu, sadhu.
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