BUDDHISM, MORALITY, AND MEDICAL TECHNOLOGY | Zen Wisdom

QUESTION:
The Baby M. controversy, where a woman served as a surrogate mother for another couple and then tried to keep the baby, ensuing in an ugly legal battle, has raised serious questions. Individually, people can do whatever they want with their own bodies, but as a society, where do we draw the line? Surrogate motherhood, artificial insemination, donating organs many people subject themselves to these things merely for money and personal gain. Is it right to preserve and create life at all possible costs, even if it means jeopardizing or upsetting the lives of others, and is it right to condone the money-making aspect of these activities? What is your viewpoint on these issues?
SHIH-FU:
Let’s begin with surrogate motherhood and artificial insemination. I have heard another story of a mother using her body to bear the baby of her daughter. In effect, she gave birth to her own granddaughter.

As Buddhists, we can say it’s acceptable as well as unacceptable. Why is it acceptable? Buddhists recognize that the arising of life results from the coming together of many causes and conditions. Life is not limited to the human species. We should not make distinctions between different types of life, thinking that one species is higher or more important than another.

In the animal realm, artificial insemination is already a common practice ─ with fish, farm animals, rare and endangered species. In many cases, this is done for compassionate reasons, in other cases for commercial exploitation. If we oppose artificial insemination and surrogate motherhood, we should not be exclusive or elitist. Therefore, as a society, if we accept artificial insemination in the animal realm, then we should be able to accept it in the human realm.

According to Buddhadharma, we do not have much control over life appearing in this world. If a life is going to appear, even if we stop it in one situation, it will appear somewhere else. A being appears in order to receive the fruits or retribution of previous karma. Also, there is the possibility that a new life will come into contact with the Dharma and begin to follow the Buddha Path. If artificial insemination helps this to happen, then it is a good thing.

Now let’s see under what conditions I believe Buddhism would oppose such things. People may turn to artificial insemination because they themselves cannot produce healthy children. Stretching the issue, people may be interested in the advances of genetic engineering, in hopes that they can produce better, healthier, smarter children. From a Buddhist point of view, there is nothing fundamentally wrong with surrogate motherhood, artificial insemination, or genetic engineering. But, for example, in the Baby M. case, or in the case of the woman who gave birth to her own granddaughter, the normal state of affairs was disrupted. Such situations are bound to cause problems. Buddhism is opposed to anything that disturbs normal human relationships or upsets the natural course of events.

Buddhism places emphasis on things taking their natural course. If a man and woman are to have children, then they will. If it’s not meant to be, then they won’t. Of course, we can say that using artificial means is just changing the conditions by which life appears, so it is not unnatural; but it is humanly contrived. It is not completely natural. Usually, when humans interfere with the natural course of things, problems arise. Many good things have been produced by humans through technological advances, but there are always side effects.

Now, addressing the exploitative aspect of surrogate motherhood or selling organs: if a woman rents her womb to bear a child for another, or if someone gives up part of his or her body for money, then this goes against the natural order of things. You were given this body to use for this lifetime. You should treasure it, not destroy it for short term benefits.

Donating blood or organs out of compassion is another thing. This is good, as long as there are guarantees that no harm will come to the donor. But risking your life and health for money by selling parts of your body is unacceptable. Buddhism would oppose it. Does this answer your question?

STUDENT:
It answers the question wonderfully. It seems to me that Buddhism addresses everything in relativistic terms. For instance, while a society may judge things according to democratic principles, it’s not a given that these principles will be shared by Buddhadharma. Whatever course fits the natural order, or takes people out of suffering, seems to be supported by Buddhism.

STUDENT:
You say that Buddhism opposes anything that disruptsnormal human relationships and upsets the natural course of events. Well, isn’t surrogate motherhood and some of the other things that are possible because of technology abnormal?

SHIH-FU:
You are speaking of universals and asking me to speak for Buddhism and offer an answer that will cover all situations. The fact is, every situation is different and must be considered individually. Also, Buddhism speaks of causes and conditions. Since these technologies have already been developed and are being used, then there is nothing to oppose provided the motivation accords with Buddhadharma. If a couple wants a child but cannot have one the normal way, they may opt for these other choices. If these choices work and everyone is satisfied in the end, what is wrong with that? It is normal and natural for a woman to give birth to a son or daughter, not a grandchild. But this technology now exists. If people can do this without causing too much suffering for one another, then why not do it? In the end, we must look at each case individually.

STUDENT:
You say that Buddhism opposes things that disrupt the natural order. From my point of view, whether you donate an organ out of compassion or sell an organ out of greed doesn’t matter in terms of what is natural. The result is the same, the action is the same. The only thing that differs is the motivation. Can Shih-fu explain further?

SHIH-FU: If your point is that Buddhism is more concerned with the motivation of an action rather than whether the action is natural or unnatural, then you are correct. More emphasis should be placed on the motivation ─ whether it be greed or compassion ─ than on what is natural or unnatural.

If you donate an organ purely out of compassion, in order to save the life of another, and if a doctor is reasonably sure that you will survive and live a normal life after the operation, then Buddhism supports this action. But if it’s done for monetary gain, then Buddhism opposes it. Likewise, if a woman offers her body to bear the child of another, and it’s done unconditionally, then it’s acceptable. But if she turns her womb into a hotel room, then Buddhism is against it.

If you give up an organ and do not accept money, but believe that later on you’ll receive karmic merit for your actions, again you are mistaken, because your motivating factor is still greed. You are still thinking in terms of a business transaction.

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