Dhamma USA : July 2024

Understanding Sexual Misconduct in Buddhism: Insights from the Pāli Tipiṭaka

By Ven. Nivitigala Sumitta (Bhante Sumitta)

In Buddhist teachings, the concept of sexual misconduct is guided by principles found in the Pāli Tipiṭaka, particularly within the Vinaya Piṭaka and the Sutta Piṭaka. This guidance helps laypeople and monastics alike navigate ethical behavior in their lives.

Sexual Misconduct According to the Pāli Tipiṭaka

Vinaya Piṭaka (Monastic Code)
- Pārājika 1 (Vinaya Piṭaka, Bhikkhu Pātimokkha): For monastics, the first of the four pārajika rules strictly prohibits any form of sexual activity. This high standard reflects the monastic commitment to renunciation and celibacy.
- Sīlabbataparāmāsa Sutta (Aṅguttara Nikāya 3.40): This sutta outlines the wrong views related to precepts, reinforcing the importance of adherence to ethical conduct for those who have taken monastic vows.
Sutta Piṭaka (Teachings and Discourses)
- Dhammapada, V. 154-155: Although not specific to sexual misconduct, these verses emphasize ethical behavior and the avoidance of unwholesome actions that cause harm to oneself and others. The broader message underscores the importance of ethical conduct in all aspects of life, including sexuality.
- Saññā Sutta (Sutta Nipāta 1.1): This sutta highlights the importance of right conduct and ethical behavior, reinforcing that one's actions should be guided by mindfulness and respect for others.

Application to Laypeople

For laypeople, the Five Precepts (Pañca Sīla) form the foundation of ethical conduct, including the precept to abstain from sexual misconduct. While the Pāli Tipiṭaka does not explicitly forbid sex before marriage, it does emphasize that sexual behavior should be conducted ethically, with mutual respect, and without causing harm.

Sexual Misconduct (Kāmesu Micchācāra): This term refers to "wrong conduct in sensual pleasures," including behaviors that harm oneself or others. For laypeople, sexual misconduct includes engaging in relationships that are deceitful, coercive, or cause harm.

Contextual Understanding

The teachings suggest that while pre-marital sex itself is not explicitly condemned, it should be approached with mindfulness and ethical consideration. The focus is on ensuring that sexual behavior is respectful, consensual, and free from harm.

In summary, the Pāli Tipiṭaka provides a framework for understanding sexual misconduct that emphasizes the importance of ethical conduct, mindfulness, and respect in all sexual interactions. Whether for monastics or laypeople, the core principle is to act in ways that avoid harm and foster wholesome relationships.

The Timeless Beauty of Buddhist Art and Architecture

By Ven. Nivitigala Sumitta Thero (Bhante Sumitta)

Keown, Buddhism A Very Short Introduction, 25.

Buddhist art and architecture have significantly influenced the cultural and artistic landscapes of Asia and beyond. From the serene images of the Buddha to the grand stupas and intricately designed temples, Buddhist artistic expressions encapsulate the profound spiritual and philosophical teachings of Buddhism. This essay explores the development, characteristics, and cultural impact of Buddhist art and architecture, drawing on historical examples and references.

Historical Development

Buddhist art and architecture have their roots in ancient India, where Buddhism originated around the 6th century BCE. Initially, Buddhist art was aniconic, avoiding direct representations of the Buddha and instead using symbols such as the lotus, the Bodhi tree, the wheel of dharma, and footprints to signify his presence. This early phase is evident in the art of sites like Sanchi and Bharhut.

With the spread of Buddhism across Asia, the artistic styles began to evolve, incorporating local traditions and artistic influences. The Gandhara school in present-day Pakistan and Afghanistan, influenced by Greco-Roman art, introduced realistic human figures and elaborate drapery into Buddhist sculpture. Concurrently, the Mathura school in India developed a distinct style characterized by robust and sensuous forms.

Characteristics of Buddhist Art

Buddhist art is rich with symbolism and iconography, each element carrying specific spiritual significance. The most common subjects include:

Buddha Images: Statues and paintings of the Buddha are central to Buddhist art. These images depict the Buddha in various postures (mudras) that symbolize different aspects of his teachings, such as meditation, teaching, and enlightenment. Notable examples include the Bamiyan Buddhas in Afghanistan and the Buddha statues in the Ajanta caves in India.
Keown, Buddhism A Very Short Introduction, 23.
Stupas: Stupas are dome-shaped structures that house relics of the Buddha or other revered figures. They symbolize the Buddha’s parinirvana (final nirvana) and serve as focal points for meditation and pilgrimage. The Great Stupa at Sanchi, built in the 3rd century BCE, is one of the oldest and most significant stupas.
Bodhisattvas: Depictions of bodhisattvas, enlightened beings who postpone their own nirvana to help others achieve enlightenment, are also prominent in Buddhist art. These figures are often richly adorned and depicted in compassionate poses. Avalokiteshvara, the bodhisattva of compassion, is a popular subject.

Keown, Buddhism A Very Short Introduction, 65.

Mandalas: Mandalas are intricate, symmetrical designs that represent the universe and are used as meditation aids. They are prevalent in Tibetan Buddhist art and are often created using colored sand or painted on scrolls.

Keown, Buddhism A Very Short Introduction, 81.

Architectural Marvels

Buddhist architecture encompasses a wide range of structures, each serving specific religious functions and embodying the principles of Buddhist teachings.

Monasteries (Viharas): Monasteries are living quarters for monks and centers of learning and practice. The Ajanta and Ellora caves in India are prime examples, featuring rock-cut monasteries with elaborate carvings and frescoes that depict scenes from the Buddha’s life.
Temples: Buddhist temples serve as places of worship and meditation. They vary in design, reflecting local architectural styles and materials. The Shwedagon Pagoda in Myanmar, with its gilded stupa, and the Mahabodhi Temple in Bodh Gaya, India, marking the site of the Buddha’s enlightenment, are iconic examples.
Pagodas: Pagodas are multi-tiered structures commonly found in East Asia. They evolved from the Indian stupa and often house relics or sacred texts. The Pagoda of Fogong Temple in China, built in the 11th century, is a remarkable wooden structure that exemplifies traditional Chinese architectural techniques.
Chaityas: Chaityas are prayer halls with a stupa at one end, used for congregational worship. The Karle Chaitya in India, carved into rock, is one of the largest and most well-preserved examples, featuring intricately carved pillars and a grand entrance.

Cultural Impact

Buddhist art and architecture have not only enriched the aesthetic traditions of the regions they inhabit but have also played a crucial role in the dissemination of Buddhist teachings and values. These artistic expressions serve as visual scriptures, conveying complex philosophical ideas through accessible and engaging forms. The spread of Buddhism along the Silk Road facilitated a cross-cultural exchange, blending Greek, Persian, Indian, and Chinese artistic elements, which is evident in the diverse styles of Buddhist art.

Furthermore, the construction of stupas, monasteries, and temples often served as community centers, promoting social cohesion and providing education, healthcare, and other social services. This integration of spiritual and social functions has ensured the enduring legacy and relevance of Buddhist art and architecture.

Conclusion

The art and architecture of Buddhism stand as timeless testaments to the religion’s profound impact on culture and society. From the symbolic representations of the Buddha’s teachings to the majestic structures that inspire awe and reverence, Buddhist artistic expressions continue to captivate and enlighten. Through their beauty and symbolism, they offer a window into the spiritual journey of Buddhism, reflecting its core values of compassion, wisdom, and the quest for enlightenment.

References

Behrendt, Kurt A. The Art of Gandhara in the Metropolitan Museum of Art. Metropolitan Museum of Art, 2007.
Dehejia, Vidya. Indian Art. Phaidon Press, 1997.
Snellgrove, David L. Asian Commitment: Travels and Studies in the Indian Sub-Continent and South-East Asia. Weatherhill, 2000.
Huntington, Susan L. The Art of Ancient India: Buddhist, Hindu, Jain. Motilal Banarsidass Publishers, 1985.
Keown, D., Buddhism A Very Short Introduction (Oxford: Oxford University Press, 2000).
Williams, Paul. Buddhism: Critical Concepts in Religious Studies. Routledge, 2005.
"Mahaparinibbana Sutta: Last Days of the Buddha (DN 16)." Translated by Maurice Walshe. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html.
"The Great Stupa at Sanchi." UNESCO World Heritage Centre, https://whc.unesco.org/en/list/524/.
"Ajanta Caves." Archaeological Survey of India, http://asi.nic.in/asi_monu_whs_ajanta.asp.

By Ven. Nivitigala Sumitta Thero (Bhante Sumitta)

Buddhism, with its profound philosophical underpinnings and practical ethical guidance, is rooted in the teachings of the Buddha. Central to these teachings are the Four Noble Truths and the Noble Eightfold Path, which provide a comprehensive framework for understanding and overcoming suffering. This essay will explore these foundational doctrines from the Theravāda perspective, emphasizing their significance and application in the Theravada tradition. References will be drawn from the Pali Tipitaka, the canonical scriptures of Theravāda Buddhism.

The Four Noble Truths

The Four Noble Truths form the core of the Buddha’s teaching, encapsulating the essence of his enlightenment experience. These truths are:

The Truth of Suffering (Dukkha)
The Truth of the Origin of Suffering (Samudaya)
The Truth of the Cessation of Suffering (Nirodha)
The Truth of the Path to the Cessation of Suffering (Magga)

The Truth of Suffering (Dukkha)

The first noble truth acknowledges the pervasive nature of suffering in human existence. It recognizes that life, in its various forms, is marked by dissatisfaction, impermanence, and pain. The Buddha described this truth in the Dhammacakkappavattana Sutta (SN 56.11), stating, "Birth is suffering, aging is suffering, sickness is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unloved is suffering; separation from the loved is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering."

The Truth of the Origin of Suffering (Samudaya)

The second noble truth identifies the origin of suffering as craving (taṇhā), which arises from ignorance (avijjā). This craving manifests in three forms: craving for sensual pleasures (kāma-taṇhā), craving for existence (bhava-taṇhā), and craving for non-existence (vibhava-taṇhā). The Buddha elaborates on this in the Vibhaṅga Sutta (SN 12.2), where he explains that craving leads to clinging, which in turn perpetuates the cycle of birth and death (saṃsāra).

The Truth of the Cessation of Suffering (Nirodha)

The third noble truth asserts that the cessation of suffering is attainable through the abandonment of craving. This state of liberation is known as Nibbāṇa (Nirvāna), described as the ultimate peace and freedom from the cycles of birth and death. The Buddha elucidates this in the Nibbāṇa Sutta (Itivuttaka 44), stating, "This, bhikkhus, is the cessation of suffering: the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it."

The Truth of the Path to the Cessation of Suffering (Magga)

The fourth noble truth prescribes the Noble Eightfold Path as the practical means to achieve the cessation of suffering. This path encompasses ethical conduct, mental discipline, and wisdom, providing a holistic approach to spiritual development.

The Noble Eightfold Path

The Noble Eightfold Path is divided into three main categories: wisdom (paññā), ethical conduct (sīla), and mental discipline (samādhi). The path comprises the following eight elements:

Right Understanding (Sammā Diṭṭhi)
Right Thought (Sammā Saṅkappa)
Right Speech (Sammā Vācā)
Right Action (Sammā Kammanta)
Right Livelihood (Sammā Ājīva)
Right Effort (Sammā Vāyāma)
Right Mindfulness (Sammā Sati)
Right Concentration (Sammā Samādhi)

Wisdom (Paññā)

Right Understanding (Sammā Diṭṭhi)
Right understanding is the correct comprehension of the Four Noble Truths and the nature of reality. It involves seeing things as they truly are, free from delusion and ignorance. This foundational element is crucial for guiding one’s thoughts and actions towards liberation. The Buddha explains this in the Mahāsatipaṭṭhāna Sutta (DN 22), emphasizing the importance of understanding the impermanence (anicca), suffering (dukkha), and non-self (anatta) nature of all phenomena.

Right Thought (Sammā Saṅkappa)
Right thought refers to the cultivation of thoughts that are free from sensual desire, ill-will, and harmful intent. It involves developing thoughts of renunciation, goodwill, and harmlessness. This aspect of the path aligns with the Buddha’s teaching in the Dvedhāvitakka Sutta (MN 19), where he discusses the importance of directing one’s mind towards thoughts that are conducive to spiritual growth.

Ethical Conduct (Sīla)

Right Speech (Sammā Vācā))
Right speech entails abstaining from falsehood, slander, harsh words, and idle chatter. It encourages speaking truthfully, harmoniously, kindly, and meaningfully. The Buddha highlights the significance of right speech in the Saccavibhaṅga Sutta (MN 141), outlining the four types of virtuous speech.

Right Action (Sammā Kammanta)
Right action involves adhering to ethical behavior by abstaining from killing, stealing, and sexual misconduct. It promotes actions that are peaceful, honest, and respectful of others’ rights and well-being. The Buddha’s instructions in the Dhammika Sutta (Snp 2.14) provide guidance on maintaining ethical conduct in daily life.

Right Livelihood (Sammā Ājīva)
Right livelihood means earning a living in a way that does not cause harm to others. It encourages choosing professions that are ethical and contribute positively to society. The Buddha advises against trades that involve harm in the Vanijja Sutta (AN 5.177), such as dealing in weapons, intoxicants, or slavery.

Mental Discipline (Samādhi)

Right Effort (Sammā Vāyāma)
Right effort involves the diligent cultivation of wholesome states of mind and the abandonment of unwholesome ones. It includes the effort to prevent and overcome unwholesome thoughts while developing and maintaining wholesome thoughts. This practice is emphasized in the Padhāna Sutta (SN 45.8), where the Buddha describes the four right efforts.

Right Mindfulness (Sammā Sati)
Right mindfulness is the practice of maintaining awareness of the body, feelings, mind, and mental phenomena. It involves continuous attention to one’s experiences and mental states, fostering clarity and insight. The Buddha’s detailed instructions on mindfulness are found in the Satipaṭṭhāna Sutta (MN 10), highlighting the four foundations of mindfulness.

Right Concentration (Sammā Samādhi)
Right concentration refers to the development of deep meditative states, or jhānas, which focus the mind and lead to heightened states of awareness and tranquility. This concentration supports the cultivation of wisdom and the attainment of Nibbana. The Buddha discusses the practice of jhāna in the Samādhaṅga Sutta (AN 5.28), describing the factors and benefits of right concentration.

Conclusion

The Four Noble Truths and the Noble Eightfold Path are central to the Theravāda Buddhist tradition, providing a comprehensive framework for understanding and overcoming suffering. These teachings emphasize ethical conduct, mental discipline, and wisdom, guiding practitioners towards liberation and enlightenment. By following this path, individuals can cultivate a life of compassion, mindfulness, and profound insight into the nature of reality.

References

Bodhi, Bhikkhu, ed. In the Buddha's Words: An Anthology of Discourses from the Pali Canon. Wisdom Publications, 2005.
"Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion (SN 56.11)." Translated by Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.bodh.html.
"Samyutta Nikaya (SN 12.2)." Translated by Bhikkhu Bodhi. Wisdom Publications, 2000.
"Itivuttaka 44." Translated by John D. Ireland. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/kn/iti/iti.1.044.irel.html.
"Mahasatipatthana Sutta: The Great Discourse on Establishing Mindfulness (DN 22)." Translated by Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html.
"Dvedhavitakka Sutta: Two Kinds of Thought (MN 19)." Translated by Bhikkhu Nanamoli and Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html.
"Saccavibhanga Sutta: An Analysis of the Truths (MN 141)." Translated by Bhikkhu Nanamoli and Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/mn/mn.141.bpit.html.
"Dhammika Sutta (Snp 2.14)." Translated by Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.bodh.html.
"Vanijja Sutta: Right Livelihood (AN 5.177)." Translated by Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/an/an05/an05.177.than.html.
"Padhana Sutta: The Great Struggle (SN 45.8)." Translated by Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html.
"Satipatthana Sutta: The Foundations of Mindfulness (MN 10)." Translated by Bhikkhu Nanamoli and Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html.
"Samadhanga Sutta: The Factors of Concentration (AN 5.28)." Translated by Bhikkhu Bodhi. Access to Insight (Legacy Edition), https://www.accesstoinsight.org/tipitaka/an/an05/an05.028.than.html.
Gethin, Rupert. The Foundations of Buddhism. Oxford University Press, 1998.
Harvey, Peter. An Introduction to Buddhist Ethics: Foundations, Values, and Issues. Cambridge University Press, 2000.