Paisarn Likhitpreechakul argue that these people are grouped together with groups who are excluded from ordination as well those with physical disabilities such as deafness or dwarfism, or those who have committed crimes. In the earliest texts, the word seems to refer to a socially stigmatized class of trans-feminine and/or cross-dressing people, some of whom may have been sex workers. The paṇḍaka is a complex category that is variously defined in different Buddhist texts. Although it has been seen by some that the category of ubhatovyañjanaka is of later addition to the early buddhist texts, since it does not appear in the early suttas, the Pāṭimokkhas, nor in the early parts of the Vinaya. In the Vinaya, it is said that ubhatovyañjanaka should not be ordained, on account of the possibility that they would entice a fellow monk or nun into having sex. The word ubhatovyañjanaka is usually thought to describe people who have both male and female sexual characteristics: hermaphrodites ( intersex). Social acceptability was vital for the sangha, as it could not survive without material support from lay society.
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The 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 in some cases, this is explicitly stated. Later, the Buddha allowed the ordination of women, forbade ordination to these other types of people, with exceptions to a few particular types of paṇḍaka. 4th century BCE), male monks are explicitly forbidden from having sexual relations with any of the four genders: male, female, ubhatovyañjanaka and paṇḍaka various meanings of these words are given below. Within the earliest monastic texts such as the Vinaya ( c. pīti, a Pāli word often translated as "rapture") that are integral to the practice of jhāna.īuddhist texts Early texts īuddha is often portrayed as a male figure, such as in this painting from a monastery in Laos.
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Buddhism teaches that sensual enjoyment and desire in general are hindrances to enlightenment, and inferior to the kinds of pleasure (see, e.g. Īmong Buddhists, there is a wide diversity of opinion about homosexuality. 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. This non-vaginal sex view is not based on what Buddha said, but from some later scriptures such as the Abhidharma texts. Some later traditions feature restrictions on non-vaginal sex (some Buddhist texts mention non-vaginal sex as sexual misconduct, including men having sex with men or paṇḍaka) though some Buddhist monks interpret such texts as being about forced sex.
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Īccording to the Pāli Canon and Āgama (the early Buddhist scriptures), there is no saying that same or opposite gender relations have anything to do with sexual misconduct, and some Theravada monks express that same-gender relations do not violate the rule to avoid sexual misconduct, which means not having sex with someone underage (thus protected by their parents or guardians), someone betrothed or married and who have taken vows of religious celibacy. Early Buddhism appears to have been silent concerning homosexual relations. In the early sutras of Buddhism, "accepted or unaccepted human sexual conduct" for laypersons "is not specifically mentioned." "Sexual misconduct" is a broad term, subject to interpretation according to followers' social norms.