Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "Sexual behaviour"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
(Created page with "thumb|250px| '''Sexual behaviour''' (kāma or methuna) is any actions motivated by erotic desire and usually involving the genital region. This includes all...")
 
Line 1: Line 1:
 
[[File:6a01.jpg|thumb|250px|]]  
 
[[File:6a01.jpg|thumb|250px|]]  
'''Sexual behaviour''' (kāma or methuna) is any actions motivated by erotic desire and usually involving the genital region. This includes all forms of coitus, intercrural sex, masturbation, sexual fondling and perhaps even voyeurism. The third of the five Precepts, the basic principles of Buddhist ethics, says that one should avoid sexual misconduct (kāmesu micchācārā).What would make sexual (kāma) behaviour (cāra) wrong (micchā)?
+
'''[[Sexual behaviour]]''' ([[kāma]] or methuna) is any [[actions]] motivated by {{Wiki|erotic}} [[desire]] and usually involving the {{Wiki|genital}} region. This includes all [[forms]] of coitus, intercrural {{Wiki|sex}}, [[masturbation]], {{Wiki|sexual}} fondling and perhaps even voyeurism. The third of the [[five Precepts]], the basic {{Wiki|principles}} of [[Buddhist ethics]], says that one should avoid [[sexual misconduct]] (kāmesu micchācārā).What would make {{Wiki|sexual}} ([[kāma]]) {{Wiki|behaviour}} (cāra) wrong (micchā)?
  
Once, while addressing an audience of brahmans, the Buddha said that intercourse with (1) girls under the guardianship of their parents (māturakkhitā, piturakkhitā), i.e. underaged; (2) women protected by Dhamma (dhammarakkhitā), nuns or those who have taken a vow of celibacy; (3) married women (sassāmikā); (4) those undergoing punishment, (saparidaṇḍā), i.e. prisoners; or (5) those bedecked in garlands (mālāguṇaparikkhittā), i.e. engaged to be married, would be wrong (A.V,264). Because this discourse was addressed to men, the Buddha spoke only of female sexual partners. Had he been addressing women he would, of course, have spoken of male equivalents.
+
Once, while addressing an audience of [[brahmans]], the [[Buddha]] said that intercourse with (1) girls under the guardianship of their [[parents]] (māturakkhitā, piturakkhitā), i.e. underaged; (2) women protected by [[Dhamma]] (dhammarakkhitā), [[nuns]] or those who have taken a [[vow]] of [[celibacy]]; (3) [[married]] women (sassāmikā); (4) those undergoing {{Wiki|punishment}}, (saparidaṇḍā), i.e. prisoners; or (5) those bedecked in garlands (mālāguṇaparikkhittā), i.e. engaged to be [[married]], would be wrong (A.V,264). Because this [[discourse]] was addressed to men, the [[Buddha]] spoke only of {{Wiki|female}} {{Wiki|sexual}} partners. Had he been addressing women he would, of course, have spoken of {{Wiki|male}} equivalents.
  
A child is unlikely to have the maturity or experience to make an informed decision concerning sex while having sex with 2, 3 and 5 would involve them in breaking a solemn vow or promise, i.e. lying. An incarcerated person can be coerced into doing something they really don’t wish to do and thus cannot make a genuinely free choice. It is clear from this that sex involving exploitation, dishonesty or coercion or that is in any way non-consensual, would be breaking the third Precept. Although not mentioned here, using or threatening physical force (i.e. rape) to compel someone to have sex, and intercourse with an intoxicated or a mentally disabled person, would also qualify as sexual misconduct. From the Buddhist perspective, therefore, sex before marriage or during menstruation, masturbation, homosexuality, with a person of a lower caste (forbidden in Hinduism) or sexual promiscuity , while perhaps being inadvisable, socially unacceptable or not conducive to spiritual development, would not per se be breaking the third Precept. Having a nocturnal emission does not break the Precept either.
+
A child is unlikely to have the maturity or [[experience]] to make an informed [[decision]] concerning {{Wiki|sex}} while having {{Wiki|sex}} with 2, 3 and 5 would involve them in breaking a solemn [[vow]] or promise, i.e. {{Wiki|lying}}. An incarcerated [[person]] can be coerced into doing something they really don’t wish to do and thus cannot make a genuinely free choice. It is clear from this that {{Wiki|sex}} involving exploitation, [[dishonesty]] or [[coercion]] or that is in any way non-consensual, would be breaking the third [[Precept]]. Although not mentioned here, using or threatening [[physical]] force (i.e. rape) to compel someone to have {{Wiki|sex}}, and intercourse with an {{Wiki|intoxicated}} or a [[mentally]] disabled [[person]], would also qualify as [[sexual misconduct]]. From the [[Buddhist]] {{Wiki|perspective}}, therefore, {{Wiki|sex}} before [[marriage]] or during menstruation, [[masturbation]], [[homosexuality]], with a [[person]] of a lower [[caste]] (forbidden in [[Hinduism]]) or {{Wiki|sexual}} promiscuity , while perhaps being inadvisable, socially unacceptable or not conducive to [[spiritual development]], would not [[per se]] be breaking the third [[Precept]]. Having a nocturnal emission does not break the [[Precept]] either.
  
As in many societies, sex in ancient India was surrounded by numerous superstitions, restrictions and taboos. Brahmans believed that having intercourse when one’s wife was pregnant would defile the foetus (atimiḷhaja) or when she was nursing would make her milk impure and thereby defile the baby (asucipaṭipīta). They taught that it was proper to have sex only to produce offspring and not for pleasure (kāma), for sport (dava) or out of sensual delight (rati). They also believed that it was wrong for a couple to have sex during the wife’s menstruation (utunī). The Buddha praised brahmans who followed such rules, not because he agreed with them, but because they were being true to what they preached (A.II,226). There are no examples of where he subscribed to any sexual superstitions or taught them to his disciples. Another widespread belief was that indulging in too much sex could cause cough (kasa), asthma (sāsa), joint pain (daraṃ) and lack of judgment (bālayṃ, Ja,VI,295).
+
As in many {{Wiki|societies}}, {{Wiki|sex}} in {{Wiki|ancient India}} was surrounded by numerous {{Wiki|superstitions}}, restrictions and taboos. [[Brahmans]] believed that having intercourse when one’s wife was {{Wiki|pregnant}} would defile the {{Wiki|foetus}} (atimiḷhaja) or when she was nursing would make her milk impure and thereby defile the baby (asucipaṭipīta). They [[taught]] that it was proper to have {{Wiki|sex}} only to produce offspring and not for [[pleasure]] ([[kāma]]), for sport ([[dava]]) or out of {{Wiki|sensual}} [[delight]] ({{Wiki|rati}}). They also believed that it was wrong for a couple to have {{Wiki|sex}} during the wife’s menstruation ([[utunī]]). The [[Buddha]] praised [[brahmans]] who followed such {{Wiki|rules}}, not because he agreed with them, but because they were being true to what they [[preached]] (A.II,226). There are no examples of where he subscribed to any {{Wiki|sexual}} {{Wiki|superstitions}} or [[taught]] them to his [[disciples]]. Another widespread [[belief]] was that indulging in too much {{Wiki|sex}} could [[cause]] cough (kasa), asthma (sāsa), joint [[pain]] (daraṃ) and lack of [[judgment]] (bālayṃ, Ja,VI,295).
While accepting that sex is a normal part of lay life, the Buddha generally had a poor opinion of it. He dismissed it as ‘a village thing’ (gāma dhamma, D.I,4), i.e. common, unsophisticated and worldly. He understood that a heightened desire for sensual pleasure (kāmacchanda) causes physical and psychological restlessness and that this diverts one’s attention from spiritual aspirations and hinders meditation. He encouraged his more serious disciples to limit their sexual behaviour or to embrace celibacy (brahmacariya). Monks and nuns, of course, are required to be celibate. However, experience shows that taking a vow of celibacy when one is not ready for it can be anything but helpful. Constantly struggling against and denying sexual desire can create more problems than it solves and in fact can even be psychologically harmful. See Adultery, Incest and Prostitution.
+
While accepting that {{Wiki|sex}} is a normal part of lay [[life]], the [[Buddha]] generally had a poor opinion of it. He dismissed it as ‘a village thing’ (gāma [[dhamma]], D.I,4), i.e. common, unsophisticated and [[worldly]]. He understood that a heightened [[desire]] for [[sensual pleasure]] ([[kāmacchanda]]) [[causes]] [[physical]] and [[psychological]] [[restlessness]] and that this diverts one’s [[attention]] from [[spiritual]] [[aspirations]] and hinders [[meditation]]. He encouraged his more serious [[disciples]] to limit their [[sexual behaviour]] or to embrace [[celibacy]] ([[brahmacariya]]). [[Monks and nuns]], of course, are required to be [[celibate]]. However, [[experience]] shows that taking a [[vow]] of [[celibacy]] when one is not ready for it can be anything but helpful. Constantly struggling against and denying [[sexual desire]] can create more problems than it solves and in fact can even be {{Wiki|psychologically}} harmful. See [[Adultery]], [[Incest]] and [[Prostitution]].
  
Buddhism and Sex, M. O’C Walsh, 1986.  
+
[[Buddhism]] and {{Wiki|Sex}}, M. O’C Walsh, 1986.  
 
{{R}}
 
{{R}}
 
[http://www.buddhisma2z.com/content.php?id=370 www.buddhisma2z.com]
 
[http://www.buddhisma2z.com/content.php?id=370 www.buddhisma2z.com]
 
[[Category:Buddhist Terms]]
 
[[Category:Buddhist Terms]]

Revision as of 03:57, 8 January 2016

6a01.jpg

Sexual behaviour (kāma or methuna) is any actions motivated by erotic desire and usually involving the genital region. This includes all forms of coitus, intercrural sex, masturbation, sexual fondling and perhaps even voyeurism. The third of the five Precepts, the basic principles of Buddhist ethics, says that one should avoid sexual misconduct (kāmesu micchācārā).What would make sexual (kāma) behaviour (cāra) wrong (micchā)?

Once, while addressing an audience of brahmans, the Buddha said that intercourse with (1) girls under the guardianship of their parents (māturakkhitā, piturakkhitā), i.e. underaged; (2) women protected by Dhamma (dhammarakkhitā), nuns or those who have taken a vow of celibacy; (3) married women (sassāmikā); (4) those undergoing punishment, (saparidaṇḍā), i.e. prisoners; or (5) those bedecked in garlands (mālāguṇaparikkhittā), i.e. engaged to be married, would be wrong (A.V,264). Because this discourse was addressed to men, the Buddha spoke only of female sexual partners. Had he been addressing women he would, of course, have spoken of male equivalents.

A child is unlikely to have the maturity or experience to make an informed decision concerning sex while having sex with 2, 3 and 5 would involve them in breaking a solemn vow or promise, i.e. lying. An incarcerated person can be coerced into doing something they really don’t wish to do and thus cannot make a genuinely free choice. It is clear from this that sex involving exploitation, dishonesty or coercion or that is in any way non-consensual, would be breaking the third Precept. Although not mentioned here, using or threatening physical force (i.e. rape) to compel someone to have sex, and intercourse with an intoxicated or a mentally disabled person, would also qualify as sexual misconduct. From the Buddhist perspective, therefore, sex before marriage or during menstruation, masturbation, homosexuality, with a person of a lower caste (forbidden in Hinduism) or sexual promiscuity , while perhaps being inadvisable, socially unacceptable or not conducive to spiritual development, would not per se be breaking the third Precept. Having a nocturnal emission does not break the Precept either.

As in many societies, sex in ancient India was surrounded by numerous superstitions, restrictions and taboos. Brahmans believed that having intercourse when one’s wife was pregnant would defile the foetus (atimiḷhaja) or when she was nursing would make her milk impure and thereby defile the baby (asucipaṭipīta). They taught that it was proper to have sex only to produce offspring and not for pleasure (kāma), for sport (dava) or out of sensual delight (rati). They also believed that it was wrong for a couple to have sex during the wife’s menstruation (utunī). The Buddha praised brahmans who followed such rules, not because he agreed with them, but because they were being true to what they preached (A.II,226). There are no examples of where he subscribed to any sexual superstitions or taught them to his disciples. Another widespread belief was that indulging in too much sex could cause cough (kasa), asthma (sāsa), joint pain (daraṃ) and lack of judgment (bālayṃ, Ja,VI,295). While accepting that sex is a normal part of lay life, the Buddha generally had a poor opinion of it. He dismissed it as ‘a village thing’ (gāma dhamma, D.I,4), i.e. common, unsophisticated and worldly. He understood that a heightened desire for sensual pleasure (kāmacchanda) causes physical and psychological restlessness and that this diverts one’s attention from spiritual aspirations and hinders meditation. He encouraged his more serious disciples to limit their sexual behaviour or to embrace celibacy (brahmacariya). Monks and nuns, of course, are required to be celibate. However, experience shows that taking a vow of celibacy when one is not ready for it can be anything but helpful. Constantly struggling against and denying sexual desire can create more problems than it solves and in fact can even be psychologically harmful. See Adultery, Incest and Prostitution.

Buddhism and Sex, M. O’C Walsh, 1986.

Source

www.buddhisma2z.com