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?

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