According to the doctrine he taught, freedom from suffering involves freedom from sexual desires and the training Pali: While there are compilations or compendia, called samgraha, on a variety of topics in the Indian and Tibetan literature, there is nothing like a maithunasamgraha a compendium on sex. Kamesu micchacara veramani sikkhapadam samadiyami, The literal meaning of this statement is, "I undertake the course of training in refraining from wrong-doing in respect of sensuality. And once we have come to this unwavering kind of faith about a certain point of doctrine, then of course we must internalize the truth of the doctrine through the practice of meditation, so that our lives become seamless expressions of this truth. It is only permitted after years of training. Where Does This Leave Us? The individuals who did this were great scholars and saints, but on this issue, they simply got it wrong. The obvious historical question then becomes this:
Now this is a real bummer if you think about it. And why did theologians like Asanga, Vasubandhu, and others begin to elaborate lay sexual ethics precisely as they did? So what if tomorrow, I get up real early and eat as much as I desire, and anything I want. The Buddha's criticism of a monk who broke his celibate vows—without having disrobed first—is as follows: The other half, of course, is to assess this material: That in itself is a good reason why the classical formulation of sexual ethics needs to be rethought. You will never get rid of your sexual desire by having sex. Lest it be thought that this delineation of the boundaries between permissible and illicit sex is idiosyncratic to Tsongkhapa, I should point out that similar formulations are found in important Tibetan texts written before and after him, including works by Gampopa and Dza Patrul. First, that there is no scriptural warrant for the more restrictive, scholastic formulation of the doctrine. Be that as it may, I have come to see a fundamental disconnect between what the classical Buddhist tradition has to say about sexuality and what Western Buddhists believe about the subject. Click Here Loading Search Buddhism teaches that sensual enjoyment and desire in general, and sexual pleasure in particular, are hindrances to enlightenment , and inferior to the kinds of pleasure see, e. Of all the wonderful gifts my Tibetan teachers have bestowed on me, none is more dear than the training I have received in reading texts. The third of the five precepts states: Before continuing with the topic of sexual ethics, here is what I believe to be one way—my way, but I believe also a Buddhist way—of dealing with the issue of authority. What, we might ask, is the purpose of the doctrine in the first place? It would be better that your penis be stuck into the mouth of a black viper than into a woman's vagina. The obvious historical question then becomes this: This puts us at times in the position of arguing with our own teachers, with the great saints of India, and even with the Buddha himself. The broader point is that a close reading which is open to gaps and committed to the unpacking of context is important in the process of critical reflection. Those authors were, first of all, celibate monks, and secondly, scholastic philosophers—men who thought in terms of lists, and who wanted to cover all the bases. The answer is probably twofold: Such an ethic must also be based on general Buddhist moral principles like the commitment not to do harm. Hiding our heads in the sand and refusing to confront the textual tradition—as difficult as this is in some cases—is not an option in my view. I'm hungry in the morning, in the afternoon, in the evening. Nor is it an option to study the texts and then to sweep under the rug all those aspects of the textual tradition that make us uncomfortable.
Video about budhism sex:
Buddhist Monk Held For Alleged Sexual Abuse In Bihar
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