can explain detail about Buddhists' avoiding sexual misconduct?

Answer 1

Most of us are celebate, but we are allowed to use sex for reproduction. But sex for pleasure causes an attachment to sex, and we are trying to end attachment, so it kind of defeats the purpose...

Answer 2

Misconduct in Buddhism is often defined as that which brings harm to oneself, to others or to both oneself and others. Any sexual activity that does this is therefore to be avoided. The measure of how bad each of these are will depend on the degree of suffering to others and/or oneself. Celibacy is often practiced by monks or those who are immersing themselves deeply because they want to minimize earthly attachment and distractions. Most Buddhists however, are lay Buddhists who live regular lives. There is no concept of sex as sin in Buddhism and you can be fully Buddhist and still be sexual.

The precepts express basic principles rather than fixed, legalistic rules that any one action falls inside or outside of. Like any non-fundamentalist ethical system, Buddhism provides us with general guiding principles while in no way relieving us of the obligation to make appropriate moral judgements in each morally significant situation we come across. Moral judgement is never a question of blindly applying a rule.

The five precepts constitute an integrated set - each precept supports the others. To know what 'sexual misconduct' means you look at the other precepts. 'Sexual misconduct', in the spirit of the precepts as a job lot, means any sexual conduct involving violence, manipulation or deceit - conduct that therefore leads to suffering and trouble. By contrast good sexual conduct is based on loving kindness, generosity, honesty, and mental and emotional clarity - conduct that has good results.


The third precept about sexual misconduct is strictly superfluous - if in our sexual lives we act non-violently, do not take what is not freely given. For me it naturally includes the responsiblity to protect oneself and the loved one from disease and unintended pregnancy.

Sex before marriage is not a big issue for Buddhists as the marriage ceremony is generally seen as more of a civil than a religious union. Much more important for Buddhists is the nature of the relationships in which sex has a part to play. Promiscuity is not something that fits well with Buddhist teachings as it smacks of personal gratification.For Buddhism, sex is something that should from part of a caring and loving partnership.

Answer 3

Thich Nhat Hanh (Mahayana) says:
Aware of the suffering caused by sexual misconduct, I am committed to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

Wu Bong (Zen) says:
The third precept deals with lust, and causes more consternation to many people than any of the others. Traditionally, it meant abstinence from unlawful sexual relations such as adultery. But it also forbids any act done in lust, whether it be eating, sex, or even teaching the Dharma. As such, it points to the desireless, complete Buddha realm. Just as we are taught to respect food, and not let eating become a sensual trip, we simply need to respect sex. What that means to me, and I guess it's rather simplistic, is that sex should be based on mutual understanding and love. Mindless body groping only obscures our true nature.

Answer 4

They tend to avoid misconduct in general because they are aware of cause and effect and strive to avoid any behaviour that creates negative karma.

Answer 5

The Third Precept says avoid sexual mis-conduct. This is usually taken to mean promiscuity.

What detail do you need?
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Answer 6

I doubdt which you have a chuffed rebirth, i mean if Buddhism is all approximately karma and stuff, you may desire to help greater human beings on your existence, in case you commit suicide you may desire to no longer be waiting to help human beings, so which you reason human beings to be unhappy, inflicting a tragic rebirth.

Answer 7

This is part of Right {Wise) Action, within The Middle Way {The Noble Eightfold Path).

Abstaining from sexual misconduct: he/she avoids sexual misconduct, abstaining from it. He has no intercourse with such persons as are still under the protection of the father, mother, brothers, sisters, or relatives. Does not have intercourse with married women or men, nor with female/male convicts, nor a woman/man that is engaged/promised to another.

The guiding purpose of this precept, from the ethical standpoint, is to protect marital relations from outside disruption and to promote trust and fidelity within the marital union. From the spiritual standpoint, it help curb the expansive tendency of sexual desires and thus is a step in the directon of renunciation, which reaches its consummation in the observance of celibacy binding monks and nuns. But for lay people, the precept enjoins abstaining from sexual relations with an illicit partner. But who, according to Siddhartha Gautama {The Buddha), constitutes as an illicit partner ?
1) A woman who is married to another man. This includes a woman who is not his legal wife, but is generally recognized as his consort, who lives with him or is kept by him or is in some way acknowledged as his partner. All these women are illicit parteners for men other than their own husbands. This class would include a woman engaged to another man. But a widow, or divorced woman is not out of bounds, provided she is not excluded for other reasons.
2) A woman still under protection. This is a girl
or a woman who is under the protection of her mother, father, relatives, or rightful guardians.
This provision rules out elopements or secret marriages contrary to the wishes of the prtecting party.
3) A woman prohibited by convention. This includes close female relatives forbidden as partners by social tradition, nuns, and other women under a vow of celibacy, and those prohibited as partners by the law of the land.

From the other standpoint - for a woman, two kinds of men are considered illicit partners:
1) For a married woman any man other than her husband is out of bounds. Thus a married woman violates the precept if she breaks her vow of fidelity to her husband. But a widow, or a divorcee is free to remarry.
2) For any woman any man forbidden by convention, such as close relatives and those under a vow of celibacy, is an illicit parner.

Besides these, any course of forced, violent, or coercive sexual union constitutes as transgression. But on such a case the violaton falls only on the offender, not on the one compelled to submit.

The Positive Virtue corresponding to the abstinence is, for lay-people, marital fidelity.
Husband and wife should each be faithful and devouted to one another, at peace and content with the relationship, and should never risk a break-up by desiring, or seeking union with another person. The principle does not, however, confine sexual relations to the marital union. It is flexible enough to allow for variations
depending on social convention. The essential purpose is to prevent sexual relations which are harmful/hurtful to others. When responsibly, mature individuals, though unmarried, enter into sexual relationships through free consent, so long as no other person is intentionally harmed,
no breach of the training factor is involved. All that is recommended is that the couple demonstrate loving-kindness, compassion, patience, and faithfulness to one another.
And that the couple is responsible for the consequences of their actions {ie: if the woman becomes pregnant). Buddhists do no harm to anyone.

Ordained monks and nuns, including men and women who have undertaken the eight or ten precepts, are obliged to observe celibacy. They must abstain not only from sexual misconduct, but from all sexual involvements, at least during the period of their vows.

The Holy Life, at its hightest aims are complete purity in thought, word, and deed, and this requires turning back the tide of all sexual desire.

Hope this helps.

Source: The Noble Eightfold Path {Way to the
End of Suffering).
By: Bhikkhu Bodhi.