While classical Buddhist ethics regards abortion as a form of killing that should be avoided, its interpretation and application across different Buddhist cultures have varied significantly. Local customs, legal systems, and societal needs have shaped a wide spectrum of attitudes — from strict rejection to reluctant acceptance — with a shared undercurrent of moral seriousness.
Tibetan Buddhism: Strong Rejection
Tibetan Buddhism preserves the Indian Buddhist view that abortion is a grave moral offense. Among Tibetan-speaking populations, abortion is widely regarded with horror as the killing of a being that has done no wrong. In refugee communities in Nepal and India, even though abortion is legal, it is reportedly very rare. Tibetan religious authorities almost unanimously describe it as “unvirtuous” or “expressly forbidden” .
Prominent Tibetan teachers such as Lama Lodo have advised followers to persuade others against abortion, viewing it as an act with “profound negative consequences.” Nonetheless, there is also compassion for those who have had abortions, with spiritual support and practices for purification being encouraged. Confession, regret, and the dedication of merit are ways through which Buddhists can begin to heal from the karmic weight of the act .
Southern Buddhist Lands: Sri Lanka, Burma, and Thailand
In Sri Lanka, abortion is legally permitted only when the mother’s life is at risk. Objections to abortion remain strong, with movements like the Sarvodaya Shramadāna explicitly opposing it. Nevertheless, discussions about legal reform have emerged, focusing on cases involving physical and mental health threats to the mother .
In Burma, traditional law texts influenced by Buddhist norms surprisingly lack explicit rulings on abortion. This may be due to it not being seen as a matter threatening public order or one requiring legal mediation. Despite this, abortion is known to occur, especially when a pregnancy would result in social stigma or out-of-wedlock birth .
In Thailand, public opinion has been more flexible. While many consider abortion immoral, a significant portion supports legal reform to allow it on broader medical or socio-economic grounds. Interestingly, surveys of monks and nuns showed mixed feelings: many regarded abortion as wrong, yet still supported legal changes. This reflects a broader Buddhist stance where private morality does not necessarily translate into legal prohibition .
Japan: Rituals and Acceptance
Japan presents the most liberal cultural and legal environment regarding abortion among Buddhist nations. Influenced by Shinto, Confucian, and secular values as well as Buddhism, Japan has permitted abortion under various grounds since the 1940s. Social and economic factors, population concerns, and medical safety have all played roles in shaping abortion policy.
Although abortion is widely practiced, Japanese women often seek emotional and spiritual healing afterward. The concept of mizuko (“water child”) represents the soul of the aborted foetus. Buddhist temples offer mizuko kuyō — rituals to mourn and dedicate merit to the mizuko. These ceremonies aim to help the mother process her grief, guilt, or loss, acknowledging that abortion, while permitted, is a morally weighty decision .
A Middle Path: Anti-Abortion, Pro-Choice
A growing number of Buddhist teachers, especially in the West, adopt an “anti-abortion but pro-choice” position. They oppose abortion in principle but also argue that criminalizing it may cause greater harm. Ethics, they emphasize, must involve free, compassionate, and informed choice. Abortion should never be taken lightly but should remain an option when circumstances demand deep moral discernment