本文所探討之核心論題，係針對有志於佛法實踐的同性戀者，當其以解脫為終極之目的時，該如何就同性戀的生命狀態而落實修行，同時探討其獲證解脫之可能性。本文先從精神醫學、心理學等的同性戀相關研究，整理出「同性戀」之定義，進而以慈悲精神伸張其生命平權，並爬梳佛典對於多元性別的相關記載，諸如黃門（半擇迦、扇搋迦）、二形（雙性人）及變性人等，以介紹同性戀者在佛法中的描述與歸類。另外，本文亦從佛法之因果業力面向，說明同性戀者的生命狀態，也由此窺探佛法對於同性性行為的態度。在解脫議題方面，本文從「佛性」論說同性戀者生命之平等性，進一步從「緣起」申論同性戀者解脫之可能性；在佛法實踐方面，則探討同性戀者之持戒生活及其出家等議題。關於同性戀者受戒、持戒等問題，本文以兩方面探討：第一係從社會倫理層面；其次，則是趣向解脫的修行實踐。由以上兩項討論，以回應同性戀者於道德倫理的判斷，及其修道意志的落實。僧團是以梵行（離欲，特指禁止性慾）為主的修道團體，但在各部廣律中確實散見許多同性性行為的記錄，而在面對僧團內部所發生的同性性行為（或同性性傾向）時，佛陀則以僧團的安定及梵行的實踐而作出相關禁制。為了避免男女情慾的滋長，男女僧團的各自獨立生活，係有利於梵行的實踐；但從同性戀者的角度來看，同性生活的僧團就未必是實踐梵行的理想環境。不過，同性戀者雖不適宜加入僧團，卻可以受持禁慾的五戒、齋戒、菩薩戒等方式，居家修道而實踐梵行，以廣義的出家精神於佛法中精進修學，奉獻所長、弘法利生。 The core subject of this dissertation is to examine how homosexuals who aspire to Buddhist practice can effectively engage in self-cultivation while pursuing liberation as their ultimate goal. At the same time, it discusses the possibility of their attainment of liberation. This study first summarizes the definition of “homosexuality” from relevant research in psychiatry, psychology and other fields. It then delves into an exploration of gender diversity in Buddhist scriptures, providing an analysis of relevant records in Buddhism. This analysis shed light on the understanding and categorization of individuals who identify as homosexual, such as pandaka (people born without sexual organs or whose organs are incomplete or damaged), bisexuals, and transgender. The study advocates for equal rights to life for homosexuals, approaching the issue with a Buddhist spirit of compassion. Furthermore, this study explores the life circumstances of homosexuals through the lens of karma and cause-and-effect in Buddhism. It offers a glimpse into the attitude of Buddhism towards same-sex sexual behaviors. Regarding the issue of liberation, this paper examines the equality of existence for homosexuals in light of the concept of “Buddha nature” inherent in all beings. It further explores the potential for liberation for homosexuals within the framework of “dependent origination” (pratītyasamutpāda). In terms of Buddhist practice, it explores issues such as precept observance and monasticism for homosexual practitioners. This paper explores the issues of precepts taking and their observance by homosexuals, from two perspectives: Firstly, from the standpoint of social ethics, and secondly, in the context of practicing towards liberation. Through these two discussions, it seeks to address the moral judgments faced by homosexuals and explore the implementation of their spiritual aspirations. The Sangha, a Buddhist monastic community is primarily an ascetic group characterized by Brahmacharya (abstinence from sensual pleasures, particularly sexual desires). However, records of homosexual behavior can indeed be found sporadically in various Vinayas. Upon encountering homosexual behavior (or homosexual tendencies) within the Sangha, the Buddha enacted related prohibitions primarily for the stability of the monastic community and the practice of abstinence. The separate living arrangements of male and female monastic communities are conducive to the practice of Brahmacharya for preventing the proliferation of heterosexual passions. However, from the perspective of homosexuals, a same-sex monastic community may not necessarily constitute an ideal environment for the practice of Brahmacharya. Nevertheless, although it may not be suitable for homosexuals to join a monastic community, one can uphold celibate precepts such as the Five Precepts, vegetarianism, and Bodhisattva precepts, and practice Brahmacharya while living at home. In this way, one can strive to study and practice Buddhism in the spirit of renunciation in a broad sense, dedicating one's strengths and promoting the Dharma for the benefit of sentient beings.
