The topic for tonight is the Buddhist view toward sexual ethics. In general, in Buddhism, we always try to follow a middle path, and so regarding sexuality, we want to avoid two extremes. One extreme is that of being very strict and severe.
This view Buddhism prostitution at sexuality as something dirty and, basically, bad. But, then, we also want to avoid the other extreme, which is Buddhism prostitution attitude toward sex that anything is okay: The Buddhist middle path that teaches an ethical approach toward sexuality avoids these two extremes.
To follow it, however, we need to understand the Buddhist view of ethics. As there are many different ethical systems, Buddhism prostitution need to be careful not to project our own systems of ethics onto Buddhism.
For example, Biblical ethics teaches a set of laws given by a higher authority, by God. Ethical behavior, then, is an issue of obedience to the laws.
Another major ethical system that we inherit in the West is from ancient Greece. And again, Buddhism prostitution is an issue of obedience. We can see that both these legalistic ethical systems involve and cause us to feel guilt.
In other words, both are based on judgment.
A third form of Western ethics is the modern Buddhism prostitution one. This is based Buddhism prostitution the principle of not causing harm to others. Whatever we do is okay, so long as we do not cause harm. Usually, we mix humanistic and legalistic ethics together, so that if we hurt someone, we feel very bad and guilty about that. Buddhist ethics is completely different from all three.
It is not based on obeying laws. Nor is it based on merely trying to avoid hurting others, although of course we try our best not to cause harm.
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But it goes deeper than that. According to Buddhism, Buddhism prostitution basis for being an ethical person is avoiding action motivated by longing desire, anger, or naivety, and having correct discriminating awareness.
Does it mean having sex...
The latter means the ability to discriminate between which motivations and actions are constructive and which ones are destructive. Constructive and destructive motivations and behavior, here, refer to ones that build up karmic potentials on our mental continuums that at some time in the future will cause us to experience happiness or suffering as their consequence See also What Is Ethics?
Nobody has made up the rules as to what is constructive or destructive. Nobody made up that rule: The basic thrust of Buddhist ethics, then, is to try to understand which types of motivation and behavior are destructive and which types are constructive. If somebody acts destructively and causes themselves harm, they are appropriate objects of compassion. Buddhism takes this same approach to sexual ethics.
Certain types of sexual behavior and motivations are destructive and cause us unhappiness, while others are constructive and bring us happiness. If we want to have lots of problems from our sexual behavior, go ahead and indulge. We can understand the difference quite easily from an example. In general, Buddhism differentiates between actions that are tainted with confusion and those that are without confusion. The contaminating confusion leads to longing desire, anger, or simply naivety, which then motivates our actions.
Actions without confusion require non-conceptual cognition of Buddhism prostitution — the understanding that our projected fantasies about reality do not refer to anything Buddhism prostitution. That kind of understanding is very difficult to have, even conceptually. So, for most of us, all of our actions are tainted with confusion.
They arise from confusion and are accompanied by confusion. Confused actions can be destructive, constructive, or unspecified by Buddha to be either of the two. Such behavior is clearly tainted with confusion about reality, naivety, and usually longing desire.
As for an example of a constructive one tainted Buddhism prostitution confusion, consider the case of the mother of a 24 year-old son who always tries to do kind things for him, such as preparing nice meals.
Nurturing her son is an act of love and a constructive deed. It will ripen into her experiencing happiness and well-being. However, she also cooks for him because it makes her feel useful and needed.
This is where the confusion comes in. I made such a nice meal for you. Buddhism prostitution want to feel useful, I want to feel needed. Any happiness she might feel as a result of her kind actions will be precarious and unstable.
It will never last and will never be satisfying. In addition, her self-centered motivation will inevitably bring her frustration, unhappiness, and suffering. An unspecified, neutral action, such as brushing our teeth, may be Buddhism prostitution with the confusion of a disturbing attitude. We might think that, by brushing them, we can really make our breath truly clean and Buddhism prostitution truly good-looking. But, we can never make our breath ultimately clean, since very quickly our teeth will become dirty again and our breath foul-smelling.
There is confusion here about reality, a certain level of naivety, and a strong self-centered concern about how we look.
Thus, because of the disturbing attitude accompanying our brushing our teeth, our action brings on the unhappiness Buddhism prostitution always being dissatisfied. Brushing our teeth in and of itself, however, is a neutral act: Nevertheless, it perpetuates our samsaric situation even if it lacks any particular naivety behind it.
Women in Buddhism: Questions &...
This principle pertains to all our ordinary behavior, including our sexual behavior as well. Buddhism speaks of the law of certainty of karma. It is certain that destructive actions will ripen into unhappiness, unless we purify ourselves of the negative karmic potentials they have built up.
The same law is true regarding our usual happiness ripening from positive karmic potentials built up by our constructive actions tainted with confusion. This is because our actions have many results, and most of them are uncertain. Consider stepping on a cockroach. We may step on it and Buddhism prostitution take great pleasure in killing what we consider a horrible thing.
Or, while stepping on it, we may feel horror and disgust. While Buddhism prostitution someone carry out a difficult task, we may feel happy or we may feel resentful of the hard work. After having unprotected sex with a prostitute, we may feel happy about having had sex or frightened that we might have become infected with AIDS.
After giving someone a gift of money, we might rejoice with happiness or feel regret and unhappy Buddhism prostitution it. The short-term results of our actions are also uncertain.
If we rob a bank, we may get caught by the police, or we may never get caught. If we are honest in our work, we may get a promotion and be happy, or despite our good work, we may be laid off and be miserable. Buddhism prostitution
All these Buddhism prostitution of result are uncertain. The law of certainty of karma is not talking about them. We may lie to someone about their abilities, telling them they are more competent than they actually are. This may make them happy, both while speaking with them and immediately afterwards. In the short term, and even in the long run, it might give them the self-confidence to succeed.
But, it might make them feel badly instead, because they know we are only trying to flatter them and what we say is untrue. Even if they believe us, they may overextend themselves as a result, and fail miserably in their future work.
On the other hand, if we tell them the truth, they may feel depressed and, lacking any self-confidence, fail in whatever they endeavor to accomplish.
Or, they might feel happy that we Buddhism prostitution truthful with them and, applying themselves to less challenging tasks in life, succeed very well and be happy.
It is completely uncertain, then, what will happen regarding these types of results of our actions. This is why we say that Buddhist ethics are not simply based on not causing harm to others.
We try not to cause harm to others, of course. But, unless we are Buddhas, we can never know what these effects will be. For instance, if we have extramarital affairs, Buddhism prostitution build up karmic causes for experiencing unhappiness and dissatisfaction with our future sexual partners and thus reinforce the tendency of Buddhism prostitution going from one to another.
Moreover, our partners will also be unfaithful. So there are many long-term repercussions and lots of problems that come about. The main factor that determines whether or not an action is destructive is the state of mind that motivates it. Destructive actions may be motivated by longing desire — for instance, an obsession with sex, which Buddhism prostitution someone to go from one sexual adventure to another. Or destructive behavior may be motivated by naivety — either naivety about cause and effect, or about reality, such as the example we cited before of unprotected sex with a prostitute.
Naivety is often Buddhism prostitution with obsessive desire or hostility. Other fundamental attitudes also always accompany destructive actions.
Because it involves sexual behaviour...
These are having no sense of moral self-dignity — not caring about how our behavior reflects on us — and having no concern about how our behavior reflects on others, such as on our families, spiritual teachers, fellow countrymen, and so on.
We can understand this if we think of the example of President Clinton and his extramarital affair which has caused so much scandal. Other disturbing emotions, such as jealousy, that accompany these destructive motivations are likewise destructive, as are the actions themselves that are motivated by Buddhism prostitution.
Then in general, we would also say that samsara — uncontrollably recurring rebirth — is destructive. The Buddhist presentation of ethics also differentiates between the causal motivation and the contemporaneous one. The causal motivation is the one that initially draws us to an action. Women in Buddhism: Questions & Answers. Question: Buddhism prostitution is Buddhist attitude towards prostitution? Answer: Every time when I attended an international. Buddhism prostitution the Buddha's first discourse, he identifies craving (tanha) as the cause of suffering (dukkha).
He then identifies three objects of craving: the craving for. The main issue in Buddhist sexual ethics is to avoid being obsessive about and The topic for tonight is the Buddhist view toward sexual ethics.
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In the Buddha's first discourse,...
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