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On the other hand, what an individual does in privacy is less of a concern. Sc., late 1990s; www2.hu-berlin.de/sexology/IES/thailand *] “References to homosexuality have been found in the Buddhist canon and the Jataka, the stories of the Buddha's previous lives.
Thus, a person's homosexual sex, per se, may be easier for his or her family than other more visible features, such as long-term same-gender relationships (Jackson 1989) or coming out as an openly gay or lesbian person. Leonard Zwilling has noted that only in the Vinaya, the monastic discipline which forms one of the three sections of the Buddhist canon, is there mention of same-gender attraction and effeminacy in men.
ruminating and cuddling together, very happy, head to head, nozzle to nozzle, horn to horn.” In another story, a serpent king who falls in love with Ananda “encircled the ascetic with snakes folds, and embraced him, with his great hood upon his head; and there he lay a little, till his affection was satisfied” (Jones 1979, quoted in Cabezón 1993, p. These examples are but a few of many instances which articulate same-gender affection in the context of friendships between men in the Jatakas.
Despite some ambivalence toward homosexuality in many Buddhist cultures, Cabezón (1993) notes Buddhism only condemns homosexuality more for being an instance of sexuality rather than its same-gender sex. As for other sections of the Buddhist canon, John Garret Jones has concluded that there is an implicit affirmation from the silence regarding homosexuality, and the silence is certainly not due to the lack of material.* “Whereas the canon is silent about homosexuality, the Jataka literature, in which the previously mentioned tale of Prince Vessantara is embedded, is replete with sentiments about same-gender affection.
Despite ‘traditional marriage’ beliefs, if love involved care, trust, understanding, forgiveness, and little moments that take your breath away, then what is so wrong about being in a gay relationship?
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