Outline of the discussion

1. manifestation

Bi sexual

Homosexual

desire - materials - discharge of eneregy


2. Hidden facts

possession

materials

selfish desire


3. Nature

4. Killing

5. Craving into Sex
6. Attachment

7. Rebirth - Reincarnation



Third Precept

Most religions have rigid, elaborate rules about sexual conduct. Buddhists have the Third Precept -- in Pali, Kamesu micchacara veramani sikkhapadam samadiyami -- which is most commonly translated "Do not indulge in sexual misconduct" or "Do not misuse sex." However, for laypeople, the early scriptures are hazy about what constitutes "sexual misconduct."

Monastic Rules

Monks and nuns, of course, follow the many rules of the Vinaya-pitaka section of the Pali Canon. For example, monks and nuns who engage in sexual intercourse are "defeated" and are expelled automatically from the order. If a monk makes sexually suggestive comments to a woman, the community of monks must meet and address the transgression. A monk should avoid even the appearance of impropriety by being alone with a woman. Nuns may not allow men to touch, rub or fondle them anywhere between the collar-bone and the knees.

Clerics of most schools of Buddhism in Asia continue to follow the Vinaya-pitaka, with the exception of Japan.

Shinran Shonin (1173-1262), founder of the Jodo Shinshu school of Japanese Pure Land, married, and he authorized Jodo Shinshu priests to marry. In the centuries that followed, the marriage of Japanese Buddhist monks may not have been the rule, but it was a not-infrequent exception.

In 1872, the Meiji government decreed that Buddhist monks and priests (but not nuns) should be free to marry if they chose to do so. Soon "temple families" became commonplace (they had existed before the decree, actually, but people pretended not to notice) and the administration of temples and monasteries often became family businesses, handed down from fathers to sons. In Japan today -- and in schools of Buddhism imported to the West from Japan -- the issue of monastic celibacy is decided differently from sect to sect and from monk to monk.

Living the Precepts
Kamesu micchacara veramani sikkhapadam samadiyami,
"I undertake the course of training in refraining from wrong-doing in respect of sensuality."



First, the precepts are not commandments. They are undertaken as a personal commitment to Buddhist practice. Falling short is unskillful (akusala) but not sinful -- there is no God to sin against.

Further, the precepts are principles, not rules. It's up to us to decide how to apply the principles. This takes a greater degree of discipline and self-honesty than the legalistic, "just follow the rules and don't ask questions" approach to ethics. The Buddha said "be a lamp onto yourself." He taught how to use our own judgments about religious and moral teachings.

The third of the Five Precepts undertaken by lay Buddhists runs: Kamesu micchacara veramani sikkhapadam samadiyami, "I undertake the course of training in refraining from wrong-doing in respect of sensuality." Some lay people who, usually for a specified period, undertake more than the usual five precepts, take this one in the stricter form:Abrahmacariya veramani..., which commits them, for the duration of the undertaking, to observe the same restraint as the monks. With these, too, we are not further concerned, as their position is now obvious.

For the average lay person, the Third Precept is on exactly the same footing as the other four. There is, in the Buddhist view, nothing uniquely wicked about sexual offenses or failings. Those inclined to develop a guilt-complex about their sex-life should realize that failure in this respect is neither more, nor, on the other hand, less serious than failure to live up to any other precept. In point of fact, the most difficult precept of all for nearly everybody to live up to is the fourth — to refrain from all forms of wrong speech (which often includes uncharitable comments on other people's real or alleged sexual failings!).

What precisely, then, does the Third Precept imply for the ordinary lay Buddhist? Firstly, in common with all the other precepts, it is a rule of training. It is not a "commandment" from God, the Buddha, or anyone else saying: "Thou shalt not..." There are no such commandments in Buddhism. It is an undertaking by you to yourself, to do your best to observe a certain type of restraint, because you understand that it is a good thing to do. This must be clearly understood. If you don't think it is a good thing to do, you should not undertake it. If you do think it is a good thing to do, but doubt your ability to keep it, you should do your best, and probably, you can get some help and instruction to make it easier. If you feel it is a good thing to attempt to tread the Buddhist path, you may undertake this and the other precepts, with sincerity, in this spirit.

Secondly, what is the scope and purpose of this precept? The word kama means in Pali "sensual desire," which is not exclusively sexual. It is here used in a plural form which comes close to what is meant by the Biblical expression "the lusts of the flesh." Greed for food and other sensual pleasure is also included. Most people who are strongly addicted to sexual indulgence are also much drawn to other sense-pleasures. Though we are here only concerned with the sexual aspect, this point should be noted. For those with any grasp at all of Buddhist principles, the basic reason for such an injunction should be immediately obvious. Our dukkha — our feeling, of frustration and dissatisfaction with life — is rooted in our desires and cravings. The more these can be brought under control, the less dukkha we shall experience. It is as simple as that. But of course, that which is simple is not necessarily easy.

Thus while there is, so to speak, a considerable overlap in the content of the Third Precept with the Jewish and Christian commandment, "Thou shalt not commit adultery," there is a big difference in the spirit and approach. Since most people in the West have some Christian conditioning — even if only indirectly — it is as well to be clear about this. The traditional Christian view is that sexual intercourse is permissible solely within the marriage-bond. Even then the implication is that, except as a necessary means for the procreation of children, it is really rather a bad thing, and should be restricted as far as possible — hence the debate about "the pill" and the like. Certain things such as contraception, homosexual activity, and so on are often looked on with horror and declared "unnatural" (which cannot be entirely correct since, after all, they happen!). Some of these prohibitions may today be more honored in the breach than the observance, but there is no doubt that rigid views of this sort are still widely held and officially propagated. The inevitable reaction, encouraged by some real or alleged psychological experts, is towards an attitude of total permissiveness, in which "anything goes." As was said earlier, rigid puritanism and total permissiveness are extreme views, to neither of which the Buddhist teaching subscribes. The one is merely an inadequate reaction against the other. What we have to do — what Buddhism in fact teaches us to do — is to map out a sane course between the two.

Sexual Pleasure and the Concept of "Sin"

Reduced to essentials, the great debate about sex revolves, for many people, around the concept of sin. To the puritan, indulgence in sexual activity for the sake of pleasure is evil, wicked, or, as he tends to say, "sinful" (i.e., displeasing to God). To the permissivist (to coin an awkward but convenient term), this is nonsense. He probably rejects the term "sin" as meaningless, and not only sees nothing evil in sexual pleasure but regards it as, highly legitimate, perhaps as the highest pleasure there is and certainly as something to which, in principle at least, everybody has a right. Many people, coming from a more or less Christian background with at least some puritanical overtones, find the true Buddhist attitude to this problem rather difficult to see. Perhaps they have never even been given a clear explanation of it or, if they have, it may have seemed too technical for them, and they have not grasped the point. The point, in fact, is of considerable importance, so it is worthwhile attempting to make it clear. It involves a proper elementary grasp of what is meant by kamma — something which many people, who may have been "Buddhists" for years, have never had.

We may, however, perhaps begin more profitably by considering the word "sin." "Sin" to a Christian is primarily thought of as a breach of God's commandments. This explanation is of course not wrong in terms of Christian theology, but is not applicable in Buddhism, where there are no such commandments that one can infringe. As already indicated, the so-called precepts are in fact undertakings to oneself, which is something different. They are more on a par with the instruction "Look both ways before you cross the road." Still there is much agreement between the content of the Five Precepts and some of the Ten Commandments, so it may be wise in many cases to behave accordingly, whichever formulation one follows. However, there is another rendering of the word sin itself which in fact (though less well-known) comes much closer to the Buddhist view of things. In the Bible, "sin" actually renders Hebrew and Greek words which literally mean "missing the mark," i.e., behaving inadequately or unskillfully. The sinner, then, is like an unskillful archer who misses his aim (could this be the real meaning of Zen and the Art of Archery?). But this comes, surely, very close to the idea of akusala kamma or "unskilled action" in Buddhism.

The Pali word kamma (Sanskrit karma) literally means "action" (i.e., volition: cetana), which can be either skilled (kusala) or unskilled (akusala). The results of action (kamma) accrue to the doer as vipaka, which is pleasant when the action was skilled, unpleasant when it was unskilled (if I look before I cross the road, I shall get across safely, which is pleasant; if I don't look I may get run down, which is unpleasant). The feelings we experience are in fact of the nature of vipaka — they are dependent on past kamma. And of course we are continually creating fresh kamma for a good part of our time. It should therefore be noted that the feeling of pleasure (sexual or otherwise) is not an action, but a result. There is, therefore, nothing either "skillful" or "unskillful" about experiencing such a feeling. We should therefore not regard it as either "virtuous" or "sinful." So far, so good. Such pleasant feelings can be enjoyed with a clear conscience and no guilt feeling. If this were all, there would be no problem. The puritans would be routed and the permissivists justified. Unfortunately, there is another side to the matter. We may recall that a few years ago there was a song "Money is the Root of all Evil" Some people pointed out that not money, but the love for money is the root of all evil (well, of a lot of evil, anyway). And here is the snag. Sexual pleasure (like money) is not "evil" (or unskilled), but attachment to sexual pleasure (like the love of money) is. If we can experience the pleasure without attachment we are all right; if we become attached to it, we are not "hitting the mark." Now of course it is rather difficult (to put it mildly) to experience pleasure of any sort without feeling attached to it. But attachment is kamma, and unskilled kamma at that. And the results of that will inevitably, according to Buddhism, be something unpleasant in the future.

What Sex is Really All About

The sexual drive is, in most circumstances, just about the strongest urge there is in man and in the other animals. This is so whether we think (with some) that it was implanted in us by God or (with others) by the devil. It can be denied all direct expression, quite obviously, and whether this is or is not a good thing to do depends very much indeed on how — and why — this is done. When we come to consider sex and religion, we find that in fact this is often done, in the Buddhist Sangha and the Roman Catholic Church, to take the two most obvious examples. The ostensible reasons for such a course in these two bodies may be quite different, but it is surely not without significance that they both — and some others — consider it important to even attempt such a seemingly unnatural exercise. But there is no doubt that a good deal of the enormous respect shown to members of both communities stems directly from the knowledge of their celibate way of life. In some parts or the world, indeed, such men are regarded as either supermen or hypocrites, since no normal man could be expected to endure such a life. And of course both communities do include quite a few hypocrites and, probably, a few supermen.

For the vast majority or people, of course, there is no question of their attempting such a thing except perhaps, for relatively short periods. The lady who once asked in a class, "If everybody became a bhikkhu, what would happen to the world?" could safely be told not to worry.

The biological function of sex is obvious and requires no discussion here. But the interesting thing for us to note is how sex — like everything else — is a purely impersonal force. We tend to think of it in intensely personal terms, but in actual fact it is a force that just flows through us and uses our most wonderful and inspiring emotions for its own ends, which are totally concerned with the continuance of the race as a whole. The idea that it is just a private and wonderful thing between you and me is merely a part of our general illusion. Altogether, it is a prolific breeder of illusions. It can lead a man to think he has found the most wonderful woman in the whole world while everybody else is thinking, "What on earth can he possibly see in her?"

To the Buddhist, of course, sex is an expression — perhaps the chief expression — of thattanha or craving which brings dukkha in its train. It is therefore quite logical that we should seek to bring it under control. In a sense, that is all there is to the whole question. The aim of the true Buddhist is to bring about the cessation of craving, and from the individual point of view there is no other reason for sexual restraint than this. But from the broader ethical point of view there are, of course, other reasons which are no less important: if we behave recklessly and irresponsibly in sexual matters, we can cause untold harm to others; we can trifle with other people's emotions in a quite devilish way, bring unwanted children into the world, and so on and so forth. But none of these things would, of course, happen if we were able to control "our own" sexuality: "our own" in quotes because it is, as we have to remember, an impersonal force working through us, which is precisely why it is so difficult to control.

Total sexual control in the sense of perfect abstinence is quite obviously only for the few. It is perhaps one mistake of the Roman Catholic Church that it seeks to impose this discipline on too many people and too absolutely, as some Catholics now recognize. But in fact there will always be more than sufficient people willing and even determined to keep the human race going. Society's problem is rather to prevent the population explosion from getting completely out of hand — hence all the rather dreary arguments about "the pill."

Now there are various possible ways of controlling the sex-urge, some bad, some good. One is through fear: fear of hell fire, fear of venereal diseases, and so on. This is of course not a particularly good way, though it can certainly work, and is perhaps not always wholly harmful. After all, there can be various unfortunate consequences of intercourse and we should be aware of them. Even rebirth in some very unpleasant "hell-state" is not necessarily a complete fantasy. But of course an exaggerated fear of dreadful penalties for minor transgressions is not psychologically very helpful.

Another way is the way of repression. This is of course not a conscious process. It is a form of successful self deception, as a result of which we are not consciously aware of a thing. Repression, as ought to be better known than in fact seems to be the case, is by no means the same thing as voluntary "suppression." Very few people in actual fact have really "transcended sex" — though quite a lot of people seem to think they have. They never connect their resultant psychological troubles with the root-cause — repressed sex. But it should be firmly stated that, if we can do it, suppression with awareness does little or no harm.

A great deal of sexual energy can, of course, be canalized or "sublimated" into other things: art, music, intense religious faith, and so on. People — especially but by no means only women — are well known in all religious groups who have done this with more or less success. And those who have attained the meditative absorptions known as the jhanas may find therein an emotional outlet which is superior to that of sex. All this is fine, and very much to the good. But even these things do not in themselves entirely solve the problem, at least in the ultimate sense.

Sex and Rebirth

As long as there remains even a latent craving (including that for sex), according to the Buddhist teaching rebirth will inevitably continue to take place. For we are reborn, not merely because of the sexual drive which brought about the union of our parents, but also because of that same sexual drive in "ourselves," i.e., in that stream of consciousness which produces the changing series of patterns of our own particular individuality. And this is in fact the deeper significance of the Oedipus complex and other such matters unearthed by Freud. According to the "Tibetan Book of the Dead" those whose karmic predispositions destine them for rebirth in human form see couples in sexual union and experience desire for an attractive member of the opposite sex among those couples. By this desire they thereupon find themselves drawn into the womb and reborn — which was not at all what they wanted! The Theravada scriptures do not specifically describe the process, and it may be rather symbolic than literal, but psychologically at least something like this is what happens.

Quite obviously, the average Buddhist lay person has no present intention of living a celibate life — nor is this being urged here. But some knowledge of the nature of sexuality and of how it can be transcended can help him to solve his sexual problems, if only by helping him to avoid self-deception.

Sex and the Stages on the Path

According to the Buddhist teaching, the path to Full Enlightenment is marked by the successive attainment (and fruition) of four stages. The first of these is that of the stream-winner (sotapanna), who has broken three of the ten fetters and "glimpsed Nibbana." The essential factor here is the clear realization of impersonality (anatta). This realization at the same time eliminates skeptical doubt and belief in rites and rituals. In our present connection the important point to note is this: in the moment when anatta is realized — when, that is, the spurious nature of "self " is clearly seen — there can, obviously, be no desire of any sort for that "self" and its gratification.

True, this moment of deep insight passes, but its profound effects remain. Desires return, but their root has been irreparably broken, so that they must eventually die away. In fact at this stage — and this should be realized — sexual desire, and aggression, may still be quite strong in some types of character. But of course they will never result in the grosser forms of misconduct. However, craving (including the sexual drive) in its more latent form may still be powerful enough to lead to repeated rebirths — up to seven times, it is said.

The second stage, that of the once-returner (sakada-gamin), when "Nibbana has been glimpsed" a second time, results in a dramatic reduction of both these urges. Henceforth, they have at most only "nuisance-value," and rebirth in the world of sensuality cannot, it is said, take place more than once. Only at the third stage, that of the non-returner (anagamin), are they quite eliminated. Such a person has no more ties with this world, and so will not be reborn here, though he may be reborn in another sphere before attaining Full Enlightenment.

From all this the conclusion may be drawn that, while it is indeed possible to "transcend sexuality" in this life, it is not by any means as simple as some suppose, and many who think they have done it are deceiving themselves. Nevertheless there are many in the robe and out of it who, without having reached this stage, have in practice gained complete control of the sex impulse.

Gaining Control

How, then, can control of sexuality be achieved? A large measure of control can certainly be gained by concentrative (samatha) meditation practice, which stills the mind and can lead to the jhana states. In non-Buddhist systems this is probably the best that can be hoped for, and it is not to be despised. Indeed, many people, especially in the West (and probably also, e.g., in modern Japan), are so disturbed that some such calming practice is almost essential, perhaps for a very long time. But the other way, and the truly Buddhist way, which can lead right to the goal, is the way of Insight. The main scriptural basis for this is the Satipatthana Sutta.

The four foundations of mindfulness as set forth there are: mindfulness as to body, feelings, states of mind, and mind-contents. With reference to "states of mind," it is said: "He knows lustful mind and the mind that is free from lust. He knows how lust arises and how it ceases." This is not a manual of meditation, and it must suffice here just to indicate how by mindfulness one comes to discover how mental and physical phenomena arise and cease, and therefore, ultimately, how to bring about their cessation.

In this method, there is no forcing. Rigid suppression by an act of will is not required — and will not anyway lead to the goal. When even quite intractable-seeming personal problems are fully seen in their true nature, they will dissolve. It may take time and much perseverance, but it is a way of gentleness, which does no violence to one's nature. Eventually, if steadfastly pursued, it can lead to the solution of all our problems, not only those connected with sex. Slowly and patiently, we can disentangle by mindfulness all the guilt feelings and other complications which may have developed. And we come to realize, probably to our surprise, that the seeing is the cure, when the seeing is deep enough.

Conclusion

Sex is a powerful force in us all. In itself it is neither "good" nor "bad." But it can certainly create problems. And modern Western man is particularly prone to such problems, partly because of the sheer hectic pace and pressure of modern life, which exaggerates all our troubles, and more specifically because of his background. A puritanical Church tradition (one extreme) has now been vigorously challenged by a secular spirit of permissiveness (the other extreme). For many people it is not at all easy to find the middle way between these two extremes.

There is nothing "sinful" about sex. If we make mistakes, we should recognize them and try to avoid repeating them, but we should not develop guilt-complexes about them. Sexual lapses are not uniquely wicked, and in fact all but the grosser forms of sexual misconduct are probably on the whole less harmful socially than a lot of other things many people do. But it should be borne in mind that sex does usually involve at least one other person, and potentially the next generation. In this respect it is strictly incumbent on us at all times to act responsibly which means compassionately. Otherwise, the physical and emotional consequences for somebody may be very serious.

The ideal of sex only within monogamous marriage should be just as valid for Buddhists as for Christians. It should, at least, not be lightly departed from.

The way of mindfulness has been recommended above. Admittedly, not everybody is prepared to practice intensive mindfulness, whatever benefits may be urged for it. But even a moderate degree of habitual mindfulness can produce surprising results. If we learn, with detachment, to watch our desires at play, it is often quite astonishing how they seem to "drop away," almost of their own accord. To take as an example a related problem: many people, when they first come to Buddhism, are worried about the Fifth Precept, which deals with intoxication. "Can't I have a drink occasionally?" they ask, often rather anxiously. The answer is, of course: "It's up to you." But in this case, too, having tried a little mindfulness, they are frequently surprised to find that they want a drink less and less. As a matter of fact, the same principle applies here too. Having discovered the principle, applied it and found that it works, we can decide for ourselves how far we wish to take it. It will take us as far as we are prepared to go.

Some readers may wonder that there has been no mention of the word "love" in the foregoing. To have discussed this question would have led too far. So I will merely quote the following two phrases from a newspaper advice-column:

"I am in love" means "I want me to be happy"; "I love" means "I want to make you happy."

Buddhists might reflect, and even meditate, on these two statements — at various levels.

Golden Rule: Never let Passion override Compassion

Specific Sexual Issues

Marriage. Most religions and moral codes of the West draw a clear, bright line around marriage. Sex inside the line, good. Sex outside the line, bad. Although monogamous marriage is the ideal, Buddhism generally takes the attitude that sex between two people who love each other is moral, whether they are married or not. On the other hand, sex within marriages can be abusive, and marriage doesn't make that abuse moral.

Homosexuality. You can find anti-homosexual teachings in some schools of Buddhism, but I believe these are based on cultural attitudes. My understanding is that the historical Buddha did not specifically address homosexuality, and I can think of no Buddhist teaching that would call for homosexual relationships to be treated differently from heterosexual relationships.

Desire. The Second Noble Truth teaches that the cause of suffering is craving or thirst (tanha). This doesn't mean cravings should be repressed or denied. Instead, in Buddhist practice we acknowledge our passions and learn to see they are empty, so they no longer control us. This is true for hate, greed and other emotions. Sexual desire is no different.

In The Mind of Clover: Essays in Zen Buddhist Ethics (1984), Robert Aitken Roshi said (pp. 41-42), "For all its ecstatic nature, for all its power, sex is just another human drive. If we avoid it just because it is more difficult to integrate than anger or fear, then we are simply saying that when the chips are down we cannot follow our own practice. This is dishonest and unhealthy."

in Vajrayana Buddhism, the energy of desire becomes a means for enlightenment; see "Introduction to Buddhist Tantra."

The Middle Way

Western culture at the moment seems to be at war with itself over sex, with rigid puritanism on one side and licentiousness on the other. Always, Buddhism teaches us to avoid extremes and find a middle way. As individuals we may make different decisions, but wisdom (prajna) and loving kindness (metta), not lists of rules, show us the path.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).

UNMINDING MIND, KEEP IN THE MIDDLE – UNTIL. KEEP IN THE MIDDLE…

UNMINDING MIND, KEEP IN THE MIDDLE – UNTIL. KEEP IN THE MIDDLE…

"… in the course of the future there will be monks who won't listen when discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- are being recited. They won't lend ear, won't set their hearts on knowing them, won't regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works -- the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples -- are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering. "In this way the disappearance of the discourses that are words of the Tathagata -- deep, deep in their meaning, transcenddent, connected with emptiness -- will come about.

Therefore, monks, train yourselves thus: To these very Suttas will we listen, give a ready ear, understand, recite and master them." Samyutta Nikaya Sutta XX.7

Most religions have rigid, elaborate rules about sexual conduct. Buddhists have the Third Precept -- in Pali, Kamesu micchacara veramani sikkhapadam samadiyami -- which is most commonly translated "Do not indulge in sexual misconduct" or "Do not misuse sex." However, for laypeople, the early scriptures are hazy about what constitutes "sexual misconduct."

Buddhist Sutra- UNMINDING MIND, KEEP IN THE MIDDLE – UNTIL.

UNMINDING MIND, KEEP IN THE MIDDLE – UNTIL. KEEP IN THE MIDDLE…

Buddha developed his whole technique of meditation on this sutra. His path is known as MAJJHIM NIKAYA – the middle path. Buddha says, ”Remain always in the middle – in everything.”

One Prince Shrown took initiation, Buddha initiated him into sannyas. That prince was a rare man, and when he took sannyas, when he was initiated, his whole kingdom was just amazed. The kingdom couldn’t believe it, the people couldn’t believe that Prince Shrown could become a sannyasin. No one had ever even imagined it, as he was a man of this world – indulging in everything, indulging to the extreme. Wine and women were his whole milieu.

Then suddenly Buddha came to the town, and the prince went to see him for a DARSHAN – A spiritual encounter. He fell at Buddha’s feet and he said, ”Initiate me. I will leave this world.” Those who had come with him were not even aware… this was so sudden. So they asked Buddha, ”What is happening? This is a miracle. Shrown is not that type of man, and he has lived very luxuriously



Up to now we couldn’t even imagine that Shrown is going to take sannyas, so what has happened? You have done something.”


Buddha said, ”I have not done anything. Mind can move easily from one extreme to the other. That is the way of the mind – to move from one extreme to another. So Shrown is not doing something new. It is to be expected. Because you do not know the law of the mind, that is why you are so much taken aback.”

The mind moves from one extreme to another, that is the way of the mind. So it happens every day: a person who was mad after wealth renounces everything, becomes a naked fakir. We think, ”What a miracle!” But it is nothing – just the ordinary law. A person who was not mad after wealth cannot be expected to renounce, because only from one extreme can you move to another – just like a pendulum, from one extreme to the other.

So a person who was after wealth, mad after wealth, will become mad against it, but the madness will remain – that is the mind. A man who lived just for sex may become a celibate, may move into isolation, but the madness will remain. Before he was living only for sex, now he will be living only against sex – but the attitude, the approach, remains the same.

So a BRAHMACHARI, a celibate, is not really beyond sex; his whole mind is sex-oriented. He is against, but not beyond. The way of beyond is always in the middle, it is never at the extreme. So Buddha says, ”This could have been expected. No miracle has happened. This is how mind works.”
Shrown became a beggar, a sannyasin. He became a BHIKKHU, a monk, and soon other disciples of Buddha observed that he was moving to the other extreme. Buddha never asked anyone to be naked, but Shrown became naked. Buddha was not for nakedness. He said, ”That is just another extreme.”
There are persons who live for clothes as if that is their life, and there are other persons who become naked – but both believe in the same thing. Buddha never taught nakedness, but Shrown became naked. He was the only disciple of Buddha who was naked. He became very, very self-torturing.
Buddha allowed one meal every day for the sannyasins, but Shrown would take only one meal on alternate days. He became lean and thin. While all the other disciples would sit for meditation under trees, in the shade, he would never sit under any tree. He would always remain in the hot sun. He was a beautiful man and he had a very lovely body, but within six months no one could recognize that he was the same man. He became ugly, dark, black, burned.

Buddha went to Shrown one night and asked him, ”Shrown, I have heard that when you were a prince, before initiation, you used to play on a VEENA, a sitar, and you were a great musician. So I have come to ask you one question. If the strings of the veena are very loose, what happens?”


Shrown said, ”If the strings are very loose, then no music is possible.”

And then Buddha said, ”And if the strings are very tight, too tight, then what happens?” Shrown said, ”Then too music cannot be produced. The strings must be in the middle – neither loose nor tight, but just exactly in the middle.”

Shrown said, ”It is easy to play the veena, but only a master can set these strings right, in the middle.”
So Buddha said, ”This much I have to say to you, after observing you for the last six months – that in life also the music comes only when the strings are neither loose nor tight, but just in the middle.
So to renounce is easy, but only a master knows how to be in the middle. So Shrown, be a master, and let these strings of life be just in the middle – in everything. Do not go to this extreme, do not go to that one. Everything has two extremes, but you remain just in the middle.”

But the mind is very unmindful. That is why the sutra says, UNMINDING MIND… You will hear this, you will understand this, but the mind will not take note. The mind will always go on choosing extremes.

The extreme has a fascination for the mind. Why? Because in the middle, mind dies. Look at a pendulum: if you have any old clock, look at the pendulum. The pendulum can go on moving the whole day if it goes to the extremes. When it goes to the left it is gathering momentum to go to the right. When it goes toward the right, do not think that it is going toward the right – it is accumulating momentum to go toward the left. So the extremes are right-left, right-left.

Let the pendulum stay in the middle, then the whole momentum is lost. Then the pendulum has no energy, because the energy comes from one of the extremes. Then that extreme throws it toward another, then again, and it is a circle… the pendulum goes on moving. Let it be in the middle, and the whole movement will then stop.

Mind is just like a pendulum and every day, if you observe, you will come to know this. You decide one thing on one extreme, and then you move to another. You are angry; then you repent.
You decide, ”No, this is enough. Now I will never be angry.” But you do not see the extreme.

”Never” is an extreme. How are you so certain that you will never be angry? What are you saying?
Think once more – never? Then go to the past and remember how many times you have decided that ”I will never be angry.” When you say, ”I will never be angry,” you do not know that by being angry you have accumulated momentum to go to the other extreme.

the bliss of a truth-seeking life is attainable for anyone who follows the path of unselfishness. If you cling to your wealth, it is better to throw it away than let it poison your heart. But if you don't cling to it but use it wisely, then you will be a blessing to people. It's not wealth and power that enslave men but the clinging to wealth and power." -- Buddhist scripture Majjhima Nikaya

Being able to have sexual contact without releasing semen is something needed when you practice the advanced stages of the complete stage." - The 14th Dalai Lama (Berzin Archives)



For Buddhists, sexual intercourse can be used in the spiritual path because it causes a strong focusing on consciousness if the practitioner has firm compassion and wisdom. Its purpose is to manifest and prolong deeper levels of mind (described earlier with respect to the process of dying), in order to put their power to use in strengthening the realization of the emptiness. Otherwise, mere intercourse has nothing to do with spiritual cultivation. When a person has achieved a high level of practice in motivation and wisdom, then even the joining of the two sex organs or so-called intercourse, does not detract from the maintenance of that person’s pure behavior..."


"Through special techniques of concentration during sex, competent practitioners can prolong very deep, subtle, and powerful states and put them to use to realize emptiness. However, if you engage in sexual intercourse within an ordinary mental context, there is no benefit." - How to Practice, Way to a Meaningful Life, His Holiness the Dalai Lama, Translated by Jeffrey Hopkins

Actually, [..] the sexual organ is utilized, but the energy movement which is taking place is, in the end, fully controlled. The energy should never be let out. This energy must be controlled and eventually returned to other parts of the body. And here we can see there is a kind of special connection with celibacy." - Quoted from "The Good Heart," H.H. the Dalai Lama


There's a great difference between the movement of the regenerative fluids for two individuals engaged in ordinary sexual intercourse as opposed to a highly realized male yogi and female yogini who are engaged in sexual intercourse...

"In principle, the general difference between the two types of sexual act is the control of the flow of regenerative fluids. Tantric practitioners must have control over the flow of the fluids, and those who are highly experienced can even reverse the direction of the flow, even when it has reached the tip of the genitals. Less experienced practitioners have to reverse the direction of the flow from a higher point. If the fluids descend too far down, they are more difficult to control." - Sleeping, Dreaming, and Dying, by The Dalai Lama (1997, Wisdom Publications, ISBN 0-86171-123-8). END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).

DI SA precis most frequent Leave Act
De-Tu, Bo-Tat-world, God still-World Asia-Hoang Sa-license-file records.
Thich Tam Chau Han out for Vietnamese translation

INTRODUCTION

Now the main policy-this strategy, the World University-Master Yun-draw from the experience Sa-Di Cross-Gender and other business. The ministry, which means very low-just-strategy document, useful for the Sa-Di-profile file-like and easy to see results in hand. Whereas the Sa-Di has three annoying: 1. From seven tuoiden thirteen, known as Park Sa-Di-O (Sa-Di chasing crows). Mean age was nhochua know what other work, Sa-Di wrong only because they preserve the grain-growth and work where home cooking, where meditation ... as well as the crows away, replace tired little hard for them-up, and additional blessing, not to sit idle, pepper-use of credit-for-fees and wasted time-that time. 2. From thirteen to nineteen years old called Sa-Di-French application. This means that age-like effects with two measures: - First, the church can be scarce and hard work can do. - Second or tu-practice meditation, chanting. 3. From twenty to seventy years old called Sa-Di List-Self. That is, full twenty years should be gender-specific receptor-Sufficiency, but because the root-mean-padded, old or new-maintenance-in can not keep floating the world, but that's old deserves to Pi -Qiu, but, local flavor is Sa-Di, so-called Self-Sa-Di-list. Phẩm of Sa-Di but three frustrating, but always obey bothered about ten, so collectively, Sa Most French-Di Dong (same legal Sa-Di). If someone shaved beard hair that's not thumuoi is called Type-Dong Sa-Di. That is, although the co-minister, but do not hold the world, so do not be projected to the year they occur-in. Nay not kevi Figure Sa-Dong-Di, but only to mention the French-Sa-Di simultaneously. Tiếng Pham called Sa-Di (Sramanera), China-US News-From translation means. That is, stop evil, do good, stop the infection-life of degenerations, which falls in healthy life-saving help. There is a Need-chodich Books (hard-power solid-prompting) and also have room service is demand-President (look for the missing-quiet). Law-Nghi's ten-uy-laws and other facilities.END=VIETNAMESE TRANSLATE ENGLISH BY BACH LIEN HOA.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).

THE ETHICS OF FAMILY

(The old example)

Contact Tri Grand Master

Thich Nguyen Hung translated

Title

The other day, when I was preparing to write the preface to this book, there is a monk to visit, and asked:

- The renunciation must have done something?

I love it replied:

- Bridge director, as director.

He asked:

- May direct and the most basic to do?

I say:

- Being in prison by moral virtue.

The increase was immediately said:

- Oh, he is very stubborn! The upper air base is beneficial because of the wisdom that the director, who commissioned the only air base implant only religious blessing. So, who is not ordained to pray for the wisdom, which wisdom is full of all natural, no need to cultivate moral training, practice virtue?

I heard it, our very afraid, but still really small:

- The ancients used to say, morality is a fundamental human origin. Say, in the world who want to make big media, big work, first order of temperament and talent, let alone law of Buddha, supreme enlightenment, profound magic acts, ordinary people can probably do arbitrary reception, leading the star treatment?

Just like the lion's milk, which was unprecedented, but does not know how to use and save precious jars to store glasses, to bring out the piece of crockery, average land is not wasted, for the decay or what? Re like a athlete, carrying a thousand pounds heavier peak, climbed into the boat leaves little, how to avoid the accident that killed the boat flipped?

Today, the renouncer had little knowledge, they've learned to rush collective nature notes, research, clerical ... is like the Confucian scholar specializing bookworms. The knowledge level a little further, the single-range plan criticized the teachings of the ancient people, to borrow a machine, edit copy into their books and for that; grasp things residues, such as petty brick and tile waste ... Patriarch of you have left, so that was just for his compositions; it right is to drop the ball game, for nothing, as opposed to those who are made fun place! The class of people, teaching experience very eloquent sermon heard, every word of each sentence are subtle like the Buddhas words, word group, highly intelligent, but the survey to their behavior is like any ordinary people who continue death. Degenerate period, the corruption of people like it very much!

I was nervous, afraid of those who fall into the situation in agriculture so as said above, so the new collection, record of the ancient virtuous, taken some substantial part, divided into ten categories. Ten was what?

Giving up all the pollution of secular, called renunciation. Renunciation, the first thing to mention is the noble and simple, so, that virtuous practitioner must first learn to follow the bar element . But the high bar that is not strictly the practice of those who do crazy high degrees. Learners must collect certain Buddhist three professional photographic mind, calm the mind to new business opportunities direct achievements, so that virtuous Monday to learn is strictly primary . Acts of the need to rely strictly teacher teaches, avoid new mistakes. The teacher is the didactic level, raising it to people, so Tuesday it is virtuous to Sun engineers . There is one birth parent, adopted our older, can receive the education of teachers, parents miss and acknowledgment is disloyalty, death of. Moreover, morality laws but many suspect, but the most important thing is taste well, so, Wednesday is virtuous Hieu body . Who came from loyal son who. High moral integrity must taste, just know the spirit, not a gift that monarchy, then that country is free from acts of self-interest. In the book says: "a man of fortune, ten thousand people are due", is meant to be an imperial order, the virtuous regent's national security Thoi, so that we can be of family, freedom rivers and streams throughout the mountains to practice solitude. Indian country is a huge change! So Thursday it is virtuous to be loyal to the country, Chinese military . But if the only known high moral force, that is only to communicate back and forth with all levels of government leaders, but not interested in people who have supported his benefactors practice round is not morality. Should need to remember those who think the Western foot of mud, the poor and the destitute, it is virtuous Friday, From object . From the very close and loving. The birth of patriotism in which infection is a major obstacle to spiritual practice, therefore, it is virtuous to live for Saturday is sublime . But Noble does not mean she was the pride. The part of the distance to people is to practice alone, one hand is to improve ourselves, to complete the network origin of his own, then, when the wife has profound practice then naturally lead well like the bright, when he was at the back of all beings. It is virtuous eighth, Tri important . Maintenance is important that careful retreat, click the bar to find place like nothing was reluctant, because virtue is not deep, so bear hardships , it is virtuous ninth. However, some feared the hardships in life that go to mountains, to monastic retreat, evade the birth, becomes of the brokenhearted, eating little Buddhist, that is not the act of hardship that is to train life, spirituality has been thwarted. Once the mind has been directed not to rot back then did not dare to do mischief. In fact, direct application of causality does not leave a message someone, even as small as hairs, dust still others never wrong. Therefore, the renunciation can not think of retribution effects, which the virtuous tenth sensor , that is to always keep in mind the law of causality.

Ten virtuous practice above, if fully completed, the new piety, became talent can afford to receive the Dharma. As land has been improved fertility, fertility can then crop, sowing is better fresh. Soil mind, too, was once the logic pure and could signal life maintenance; large direct the high supreme Bodhi can expect success. Without the words above to practice is just a ordinary ward with gonorrhea alone!

Whose morality do not do, how to study Buddhism? Although he is a good upper air base, a financial intelligence cartridge case, also harmful only. The higher mental power, the greater the obstacle, the more difficult achievement practice. Those who have no virtue so how can people ordained priests?

When I finished speaking a few words on this, the monk was said:

- Dieu my practice of not setting up a speck of dust, not an object of this ancient, dusty newspaper where? Ten of his virtuous brought into use where?

I replied:

- It is clear that the aggregates matter, sensation, perception, knowledge is burning strong, disorder everywhere; four great locations, water, fire, style is all over the place causing trouble, why not say something?

The increase was controversial:

- Four college which has no general, the aggregates are not real capital.

I heard it before he was immediately approached for a slap, said:

- Currently, them have the imitation of the ancient words to express his insights very much. He replied not hit anywhere, try using your own insights he replied me.

The increase did not satisfy the angry left. Then I laughed and said,

- Now on the surface he looks full of anger, that's the dirt of the four elements and five aggregates there, so he does not wipe away!

Persons in need of attention! Know thyself up to small, do not own age, do not say Bat elegant outlook, inflation solution emptiness that true recipe for disaster. And a thousand thousand times would advise people not ordained as a bit of dirt bubble fame, vainglory that craving. Let's cultivate their moral qualities, bring all mental mind that practice, address an alum living dead, long flashes natural open mind, open the door step to the place of enlightenment, then there is the possible true associations, not operators nor ceiling infection; all day not accepted nor not accepted there, that's the First moral imperialism: Vacuum own magic. This is the true wisdom of the Buddha. Please let those ordained at once to take care.

I am very ashamed of directors of the association is still not large, more delicate virtues, this book, the purpose is mainly to save the diseases of the monastic day, to repay kindness the Buddhas only. The situation reached a thoroughly reasonable position, if not because of the shallowness of my seat, leaving out the omission, hopefully this book was circulated to everyone involved at the real meditation is how precious!END=VIETNAMESE TRANSLATE ENGLISH BY BACH LIEN HOA.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).