ABTRACT

The purpose of this research is to study the sexual relations and celibacy in Theravada Buddhism including to analyze the accordance of sexual relations and celibacy.  Many issues of sexual relations are appearing in Buddhist scriptures to be insist that “the managing procedure of sexual relations” effect to aim of Buddhist.  It calls the celibacy or dharma achievement. Having right understanding of sexual relations procedure  can be obtained  highest aim in Buddhism. Meanwhile sexual desire is the fundamental instinct for all living creatures. Human beings as one type of animals are no different than others.  The only exception is that human beings have the ability to act independently of all instinctual drives, including sexual desire, and to refuse to be controlled by them. The more one can override his or her sexual instincts and desires, the more human one shall become. The highest aim in Buddhism is the complete detachment – the ultimate goal in attaining Nirvana – which includes detachment from all sexual desires.

              Over the wide range of diversity in all humans who are filled with desires, freeing oneself from influence of sexual desires to achieve that ultimate goal is not easy. Buddhism establishes the canon of monastic rules (Vinaya) and the discourse (Sutta) called, “the guiding principle of celibacy” which explains the whole process of what causes and motivates sexual desires, including the approach in eradicating such desires.   Buddhists consider craving is one factor that leads to sexual desires, hence, causes sufferings.  Evidently, Buddhist’s teaching elucidates the sexual issues or sexual intercourse in depth on how to eradicate such hindrance from human’s basic instinct.  

The Buddhist view of sexual desire is dependent upon its view of sexual intercourse, which in turn developed out of its view of life and origins. Buddhism holds that human life originates in the womb (Yoni), thus differing fundamentally with the monotheistic position for the fact that craving is the cause of suffering. Contrary, it is the craving that is essential for reproduction and the continuation of life.

The sexual relations, according to Buddhist’s point of view, have several opinions from no sexual intercourse with an intention to end all suffering, to some sexual intercourse with self-control (mindfulness), or to have sexual intercourse according to the concept of Bodhijitta (one can attain enlightenment through sexual climax) given that having sexual intercourse is not an act done above and beyond practicing celibacy. Conversely, one who has sexual relations still can be celibate just the same as those who pledge to non-sexual relations. Thus, the householders (laypeople) who engage in sexual relations can practice Dhamma and still be able to attain the supra-mundane (Lokuttara) such as the stream-enterer (Sotapanna), the same as those Anàgàrika (one who enters the homeless life without formally entering the Sangha).

The ultimate goal of Buddhism is to attain the enlightenment by the “Threefold Discipline” (Sikkhattaya): developing virtue and righteousness (morality), presence of mind and self-control (mindfulness), and understanding and right perception (wisdom).   In the matter of the sexual relations between laypeople, it embraces one to Buddhist precepts, mental discipline, and pursuit and development of wisdom until one can realize the truth as regards to sexual relations. From the perspective of mental discipline and sexual intercourse, there are two parts involved which are the whole sexual relationship process and specific part of sexual intercourse.  That would lead one to intuition of suffering from sexual relations and sexual intercourse as the result of allowing one’s mind, speech and body drifting in the flows of sexual instinct.   

Although sexual relationship in Buddhism may be considered as a negative behavior that one should try to eradicate, one can use such basic instinct for reproduction as a lesson learned or application in one’s life just the same as celibacy practice with mental training.  If the increase of Dhamma practice for laypeople who are still involving in sexual intercourse proves that the Anàgàrika is just a symbol that is ‘externally’ visible, the significant concept, in fact, is to liberate the sexual relationships ‘internally’.