In Buddhism...Buddha banned people doing.......?

Question

sexual misconduct. What are the details of that how to control/ avoid doing things...who can tell me well???

Answer 1

Some Buddhist commentaries list “oral and anal sex” as sexual misconduct. The fact remains though, most individuals engage in sex out of desire, whether it is heterosexual or homosexual. While lustful sex is not a pure activity leading to enlightenment or the accumulation of merit, it would be a grave error to chastise or criticize fellow practitioners for their private (and safe) sexual practices.
There are a few spiritual teachers who do not go around chastising heterosexuals for their sexual practices or high divorce rates, yet they will make all sorts of wild claims against gays and lesbians. They will claim that “gay marriage is the root of evil,” or “if you’re gay, you’re going to be reborn as a Siamese twin.” Not only are such statements totally ridiculous, but it is a violation of the Bodhisattva vow to chastise a fellow human being who is not doing anything to harm others.
The original teachings of the Buddha do not cover social ceremonies or rituals. Weddings and marriages of all kinds are regarded as mundane. Buddhism does not view marriage as a religious sacrament, and therefore people are free to make their own responsible choices. Marriage in society should be based on civil laws and on equal protection, not based on the narrow interpretation of any single religion.
The principle of universal compassion does not allow Buddhists to judge other people based on the nature of what they are, which in practice is considered discrimination.
The most important question to ask your-self is, “Is this harming myself or others?”
That is the crucial question. For example, if you engage in unprotected intercourse with an uncommitted partner, you are blatantly sowing bad karmic seeds. You know that you can harm yourself or someone else.

Answer 2

This is hugely contested among some Buddhists, because the definition of misconduct is not clear. Most people think that's a tempest in a teapot, i.e., it's a big distraction. What Buddha taught was that to be enlightened, you should strive to be free of longing. Sexual desire that is so intense that it creates longing, no matter what the conduct, is not helpful.

Buddha never banned anyone from doing anything. He was much more of a teacher than a law giver. He encouraged people to check out his path and if their experience showed it was useful, to follow it.

Answer 3

In Buddhism,Buddha had never banned people from having companion ship,which also include having sexual relationship with a partner. Having a partner does not mean that we should have so many at one go. As per the Buddhism ,one should be faithful to one another. Of course, we have to control our desire beyong our limit, having a pleasure at the cost of others.That's why we have so many chapters in teaching of the Tibet Buddhism in sex in Highest Yoga Tantra practice .Thats symbolic as well as descriptive of the practice of using sexual to transform one's sexual energy into a blissful consciousness which is found in the Vajrayana buddhism.It'sbuddhism that represents the marriage of wisdom and compassion or method of living a contented life.

Therefore, as for the buddhism there is no question of sexual misconduct .If the force is use ,then it is a rape case., .

Answer 4

Buddha NEVER banned anything. He got enlightened & then came out with a set of teachings/concepts that are meant SOLELY to get the person to have the same direct realization that he did (the concepts are not meant to be taken literally). This set of teachings includes the 4 noble truths and the 8-fold path; the latter refers to what you're getting at. The 8-fold path is how an awakened person - who knows the lack of an ego self and the intrinsic Sameness of everything -- would behave and, therefore, it becomes a mode of practice for those on the path. One of the practices is right conduct w/ respect to sexuality and it's all about not causing suffering in others. If we cultivate an attitude of seeing the other person as ourself and determining how horrible suffering feels, we would want to make sure we consider that in our sexual relations. That's it -- it's just practice and not wanting to harm ourselves or others. I see my wife as a strong sexual object at times and that's good -- we all want to be seen as sexually attractive.

Answer 5

Evil thoughts are fine, it's actions that lead to karma and continuing samsara. When meditating, allow the thoughts to float away like bubbles in a champagne glass and observe how they form, rise, and dissipate. Until they have no hold over you.

I once read that when you change from one emotion to another, especially a strong emotion, that's when you should observe yourself to see where it is coming from. The goal isn't to stop it, it's to not allow it to have any control over you.

That said, if you are truly feeling very dangerous evil thoughts frequently and can't seem to get past it for months, then perhaps your brain chemistry is a little off balance and you need to see a professinoal.

Answer 6

The most attractive thing in Vaishali, the capital city of Lichhavis, was the beautiful dancer Amrapali. She was named after the mango grove she was first found in. Everybody was eager to win her love. She chose to be the Nagarvadhu, wife to the whole city.

One day, Amrapali saw a young monk. Mesmerised by his calm and attractive presence, she followed him. The sanyasi settled down beneath a mango tree, unmindful of her presence. Unable to attract his attention, she spoke: “Sir, please introduce yourself. Why do you lead an ascetic life in your youth?”

“In search of Truth”, replied the monk. Amrapali was first taken aback. She then teased him: “Of what use is the Truth that wastes your youth?” The monk smiled: “Lady, Absolute Happiness can only be attained thus for the happiness you seek is transitory pleasure”.

Amrapali persisted. “Dear, leave this delusion and enjoy my hospitality which even royalty desires to experience”, offered Amrapali. The monk thought for a moment and said, “I will ask my master. If he allows me, I will come”. Then he took out a ripe Amra Phal (mango) from his bag and gave it to her with the instruction that the fruit be preserved without decay till his return.

The monk returned to Buddha’s shelter and narrated the incident. Buddha gave him permission to stay with Amrapali, much to the puzzlement of other disciples. Buddha calmly said, “I have looked into his eyes — there was no desire. If I had said ‘no’, even then he would have obliged. I trust his meditation”.


In the meantime, Amrapali tried all methods to keep the mango fresh, but failed. After one month, the young monk returned. Passionately infatuated, she approached him. The monk ordered, “Lady! Bring me the Amra Phal”. She did so; but the mango had decayed, emitting foul odour and was full of worms.

She asked, “Dear, of what use is this rotten fruit to you?” The monk slowly removed the mango-stone from the fruit. Showing her the rotten skin, he spoke, “Where has the beauty, aroma and taste of the fruit gone? Whereas, the mango-stone is intact and free of decay”. “Of what use is this mango-stone”, argued the courtesan.

The monk smilingly explained, “The mangostone is the most useful. As a seed, it has the potential to regenerate a new body. Likewise, a human being’s meditation is never wasted. This mango-stone signifies the eternal Soul. The protection of the Soul is the real shield; that is the absolute Happiness. Recognise this Truth, Amrapali. You, who could not save the decay of this Amra Phal, how long can you protect your own body from disintegration?”

The Nagarvadhu was speechless; it was as if she had been awakened from a deep sleep. Moved, she asked forgiveness of the young monk. She felt cleansed and expressed her desire to see the monk’s master.

Later, Buddha visited Vaishali and stayed at Amrapali’s abode. She touched Buddha’s feet and said, “I tried my best to attract your monk, but he convinced me by his awareness that real life is in your shelter”. She renunciated the life of a courtesan and donated her belongings to the Buddhist Sangha.

Buddha accepted her in the monastery as a disciple, to the chant of “Sangham sharanam gachhami, Dhammam sharanam gachhami”.