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I have read that the blueprint of the physical body is in the gandhabba which would mean that gender is determined before it enters the zygote.
But according to Science, the gender is determined after the fusion of female and male gametes. The ovum (egg) has the X chromosome and the sperm cells carry X or Y respectively. If a sperm cell with the X chromosome wins the race, the resulting chromosome pair would be XX which would lead to female body. On the contrary, if the sperm with Y chromosome fertilizes with the egg, the pair will be XY which would result in male.
Any thoughts on this?
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“If a sperm cell with the X chromosome wins the race, the resulting chromosome pair would be XX which would lead to female body.”
- Yes. In that specific case, only a female gandhabba will be pulled into the womb by kammic energy.
- In the other case, only a male gandhabba will be pulled into the womb by kammic energy.
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Yes, taryal. As I see, if the sex is determined before entry, then the gandhabba would only take the ‘right’ XX’ or ‘XY’ combination into consideration.
You got me wondering: what about gandhabbas newly created after the end of a previous bhava, even if that previous bhava happened to be a human one? Say, a brahma dies and grasps a human bhava. Brahmas are sexless, so the prominent gender from the past, or the one of the two that ‘needs addressing ‘ the more would take precedence.
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Each of us has many “kamma bija” waiting to bear fruit. They could bring rebirths in different realms. Some bring rebirths in lower realms, and some in higher realms. At the moment of cuti-patisandhi (grasping a new existence), the strongest one (called “garuka kamma“) will usually be chosen automatically. If no exceptionally strong kamma bija exists, the closest one (asanna kamma) will take over.
- However, some types of kamma bija bring rebirth without exception (anantariya kamma). For example, if a human cultivates a jhana, he/she will be born in the corresponding Brahma realm (first jhana in the lowest Brahma realm, etc.) at the death of the physical body, even if there is more kammic energy left in the human bhava. Of course, anantariya kamma on the “bad side,” such as killing a parent, will bring rebirth in an apaya.
- Some kamma bija become ineffective (i.e., cannot bring rebirth) if one attains magga phala. For example, a Sotapanna will not be reborn in an apaya, even if he/she has many kamma bija capable of bringing such rebirths.
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Thank you!
“Say, a brahma dies and grasps a human bhava. Brahmas are sexless, so the prominent gender from the past, or the one of the two that ‘needs addressing ‘ the more would take precedence.”
Yes, y not. I used to wonder that point too. I think the hidden asava of the brahma plays a big role in deciding that.
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“Say, a brahma dies and grasps a human bhava. Brahmas are sexless, so the prominent gender from the past, or the one of the two that ‘needs addressing ‘ the more would take precedence.”
I thought I addressed that in my comment.
- Grasping a new existence (bhava) is independent of the existence (bhava) that just ended.
Maybe I do not understand the issue/question.
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Yes, I posted my comment not knowing (and right after) you posted yours.
But speaking of genders, I was wondering how a gandhabba could change sex. There are rebirth stories that involve sex change in subsequent lives. Does that normally happen at death or while entering the womb? I don’t know if Tipitaka discusses this.
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taryal:
Lal is correct. His comment is in line with mine: I wrote ‘even if that previous bhava happened to be a human one’, meaning the bhava that just ended is not any more powerful because it is the most recent one.
As to a gandhabba changing sex. Depends what we mean by ‘change’. It could mean a transformation in the same gandhabba, due to a modification or modifications brought about by the gradual unfolding of the same kammic energy. That would take place in the same gandhabba (bhava). If ‘change’ is meant in the sense of substitution, replacement, exchange (I changed my car, my house….) then again what Lal and myself said concerning the grasping of a new existence applies.
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I realize I had not missed the point in y not’s Taryal’s question.
- Let me restate the question. Consider a Brahma exhausting its lifetime and born a human. Since Brahmas do not have sex organs, how is the sexual identity of the human is determined?
Sexual identity is loosely related to bhāva dasaka. Usually, a human born with purisa bhāva dasaka has male sex organs, but that is not necessary; see #2 of the post below. Also, All Brahma realms are “unisex.” They all have the purisa bhāva dasaka. See #8 of the post below.
- See the post “Sexual Orientation – Effects of Kamma and Gati (Saṅkhāra).”
Therefore, whether a Brahma exhausting its lifetime and born a human would have male or female sex organs is a complex issue. I guess that most will have male sex organs and even those born with female sex organs will have “purisa gati.”
- My apologies for not understanding the question. Strangely, our minds can latch onto one aspect of an issue and proceed in the wrong direction.
- Please read the above post to get a better idea of the issue. I only pointed out the main points.
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Lal: “If a sperm cell with the X chromosome wins the race, the resulting chromosome pair would be XX which would lead to female body.”
- Yes. In that specific case, only a female gandhabba will be pulled into the womb by kammic energy.
- In the other case, only a male gandhabba will be pulled into the womb by kammic energy.
Interestingly, there are exceptions to this rule like Swyer Syndrome, where the individual has XY pair but develops female sexual characteristics and usually lives like a woman, and De La Chapelle Syndrome, where the individual has XX pair but develops male characteristics and typically lives like a man. I feel like this excerpt from the post Sexual Orientation – Effects of Kamma and Gati (Saṅkhāra) explains the above (even though they are not necessarily transgenders):
11. Another possibility that may come into play in a transgender person (a person whose sex is changed during their lifetime) can be understood if one understands the role of the gandhabba (mental body) that dictates the functioning of the physical body. Gandhabba is not a Mahāyāna concept: “Gandhabba State – Evidence from Tipiṭaka. “
- When a gandhabba goes into a womb, it is not firmly attached to the zygote (the cell formed by the union of the father and the mother) during the first several weeks.
- Sometimes, the gandhabba leaves the womb if it turns out to be not a good match with the parents. This is the reason for a miscarriage.
- If a gandhabba leaves the womb within such a short period, in some cases, another gandhabba can enter the womb and take possession of the partially formed physical body abandoned by the previous gandhabba. Now, the second gandhabba may be of the opposite sex.
Every major medical organization in the United States now acknowledges that (biological) sex and gender are two different things. It is fascinating to know that the scientific research of transgender now suggests that the neuroanatomy of trans women’s brains are more similar to that of cis women than that of cis men, which supports the next bullet point in the same part of the post:
- For example, suppose the first gandhabba was a male and the second a female. So, this female is thus taking hold of a physical body that was taking shape to be a male and thus continues to form a male body. Once born as a male baby and while growing, the female character may start to convert the physical body to that of a female. This is what happens to a transgender person.
Gender Identity is neuroanatomical and essentially the result of the sex of gandhabba. Correct me if I’m wrong but this looks like another evidence that Dhamma is ahead of our mundane understandings of the world.
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Yes. But the critical point is that the phenomenon of sex change during a life is extremely rare.
- Only a couple of cases are mentioned in the Tipitaka, and those are due to extreme acts of immoral deeds.
- For example, one case is a wealthy person who saw an Arahant bathing; that male Arahant had an extremely appealing body. The rich person generated sexual feelings about the Arahant and was instantly transformed into a woman.
- The problem today is that children are taught that they can become a male or a female if they feel so. This has led to attempts at “forced sex changes” (not only with drugs but also surgeries), leading to many physical and psychological issues. A dangerous situation!
- One is born a male or female according to the gati one has cultivated in previous lives. We should not interfere with such natural processes with drugs or surgeries. However, in “borderline cases” (some may have overlapping “male gati” and “female gati“), we must be compassionate to accommodate them with necessary medical care (probably hormone therapy). But it is a small fraction. See the post “Sexual Orientation – Effects of Kamma and Gati (Saṅkhāra).”
- By the way, some are born without any sex organs (extremely rare). Those are kamma vipāka.
- I know that this is a politically charged issue. So, I would rather not discuss it further. It could be a distraction. Each person can make their conclusions. I am only pointing out conclusions based on my understanding of Buddha’s teachings.
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Lal: “Yes. But the critical point is that the phenomenon of sex change during a life is extremely rare.”
Of course, I was going with the possibility of the unusual case where a gandhabba with the opposite sex takes possession of the zygote (e.g. female occupying XY). This is supported by the studies that show that trans people’s brain structure resembles those of cis individuals with the same gender identity. For example, White matter microstructure in female to male transsexuals before cross-sex hormonal treatment. A diffusion tensor imaging study
It is true that this issue has become too political due to greedy corporations not refraining from overrating it. But Gender affirming care has been shown to have positive impacts on the individuals who need them and medical organizations do not recommend surgeries for children (unless they’re intersex and need them). Stats say only 1% of people are affected by this problem, and I don’t see evidence of this being a rampant trend. So I just wanted to mention that I don’t see a contradiction here.
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I asked Grok (AI): “How has the number of children seeking ‘gender change’ changed over the years? I am interested in the long-term trend.”
Answer:
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1980s: ~100–200 global referrals/year.
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1990s: ~200–500 global referrals/year.
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2000s: ~500–1,500 global referrals/year.
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2010: ~1,500–2,000 global referrals; ~700–1,000 U.S. diagnoses.
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2013: ~2,000–3,000 U.S. diagnoses; ~1,000 UK referrals.
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2021: ~42,000 U.S. diagnoses; ~10,000 UK cases.
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2023: ~13,994 U.S. minors treated (2019–2023 cumulative).
The trend shows an exponential increase starting around 2010, with a particularly sharp rise post-2013, driven by adolescent females and broader access to care.________I am not sure how accurate the data is. But the trend is clear. -
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I asked ChatGPT to make a response:
🔢 On the Numbers and the Trend
Yes, the trend of youth seeking gender-related care—especially since the early 2010s—is real and well-documented:
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Pre-2010s: Gender clinic referrals and treatments were rare and often limited to adults.
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Post-2010: Referrals increased rapidly, particularly among adolescent girls (AFAB).
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2016–2021: Sharp rises observed globally (e.g., U.S., UK, Canada, Australia).
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2022–2024: Some leveling off or modest declines reported in parts of the U.S. and UK, possibly due to political, medical, and societal shifts.
🧠 This rise correlates with:
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Increased social awareness and acceptance of trans identities.
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Expanded medical access.
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More people feeling safe enough to explore gender questions.
But what does this trend mean?
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⚖️ Is This Like a Fashion Trend?
Many people worry: Is this just a trend like piercings or tattoos? Something kids are getting swept into?
Here’s how that concern is viewed across disciplines:
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Medical perspective: Most gender care guidelines (e.g., WPATH, Endocrine Society) are conservative and careful. They require persistent, consistent gender dysphoria over time before medical intervention is recommended.
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Social science: Some youth may be exploring identity due to peer influence, but most who pursue treatment have long-standing distress, not just a passing interest.
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Yes, there’s social influence, as with any human behavior (religion, politics, fashion, belief systems). But that doesn’t mean it’s frivolous. Humans are always shaped by their environments.
🔎 There is valid debate in the scientific community:
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Some researchers warn of over-medicalization in certain cases.
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Others point out that gatekeeping harms those who genuinely need treatment.
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Some detransitioners exist, but they are statistically rare (~1–3%) and often transition regretfully due to social pressure or lack of support, not because gender care was inherently wrong.
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🌿 What About “Messing with Nature”?
This concern—“don’t mess with nature”—is deeply human and understandable. Here are some things to consider:
1. We intervene in nature all the time
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Glasses, insulin, heart surgery, organ transplants—all alter “nature.”
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Even circumcision, plastic surgery, or fertility treatments are interventions.
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The idea of “natural = good” (the appeal to nature fallacy) isn’t reliable on its own.
2. Gender dysphoria has biological, psychological, and social components
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It is a recognized medical condition—not a fad.
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Untreated severe dysphoria is associated with increased depression, self-harm, and suicide.
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Studies show that, when carefully managed, gender-affirming care can reduce distress and improve well-being.
3. Respecting bodily autonomy is also natural
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We allow people to make deeply personal decisions about their bodies: abortion, tattoos, vasectomy, diet, religion.
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Gender-related care—when informed and consensual—is part of that autonomy.
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🧭 So, Is It Harmful?
It can be harmful when:
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It’s done too quickly without proper evaluation.
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It’s forced or socially pressured.
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It’s politicized or stigmatized, pushing people to act hastily or hide.
But it can also be life-saving when:
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It helps someone resolve deep, persistent suffering.
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It’s approached slowly, thoughtfully, with medical and psychological guidance.
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Families, doctors, and young people work together without coercion.
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🧘 Bottom Line
This is not just a social trend like TikTok dance moves. It reflects deeper questions of identity, belonging, and personal suffering. It can be misused or misunderstood—but the existence of real, consistent gender dysphoria is well-documented.
It’s completely okay to feel cautious, skeptical, or even uncomfortable about this—especially when things seem to change fast. But the ethical approach is to ask:
“Are people being harmed or helped? Are we making space for dignity, caution, and truth?”
If you’d like, I can recommend scientific reviews, articles from both skeptical and supportive sides, and data-driven discussions that go beyond slogans.
________Gandhabba is not a soul, so I still don’t see a contradiction. -
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