In society there are various meanings about the terms 'love' and 'sex'. Sometimes one understanding is different or even contradictory to the other. On this occasion, will be given an understanding of 'love' and 'sex' according to Buddhism.
In Buddhism, the notion of the term 'love' is clearly described in the Karaniyametta Sutta . This Karaniyametta Sutta or Buddha's sermon on love was first taught by the Buddha to monks who were often disturbed by spirits. Narrated in the Dhamma during a Rains Retreat or a three-month rainy season when monks are in the same place, there are 500 monks living in a forest. The forest is inhabited by many spirits. The monks who could not stand the existence of spirits then conveyed this to the Buddha. He then taught the monks to develop love by saying the Karaniyametta Sutta. After the monks carried out the Buddha's Teachings, the spirits in the forest finally calmed down and even helped to condition the monks to attain purity at the end of the three-month rainy season.
The core of the Buddha's sermon on love or the Karaniyametta Sutta is an effort to develop a mind of love by repeating it in the inner sentence: 'May All Living Beings Be Happy'. The object of developing this mind of love is addressed to all visible beings and invisible beings. The sending of thoughts of love is done all the time that is when someone is sitting, walking, standing, lying down, while not sleeping or sleeping. Departing from the implementation of the meaning of 'love' thus, it is clear that the meaning of 'love' in Buddhism is giving. Give happiness to those who are loved.
The notion of love is to give happiness, it is in harmony with the basic understanding of the Buddha's Teachings on Kamma Law or the Law of Cause and Effect. Simply put, the Kamma Law is often explained as 'growing rice will grow rice', those who plant virtue will grow happiness. So, in terms of Kamma Law, Buddhists are taught to be proactive rather than passive. For example, when a person suffers from pain, he not only accepts the condition as a fruit of bad kamma that must be lived, but he must try to do a lot of virtue and try to make good kamma bear fruit in accordance with the hope of healing.
Similarly with love. Love in Buddhist sense is also not a passive but proactive that gives happiness to those who are loved. So when someone starts 'planting' love, then he will 'harvest' the love of the loved one or the person he has forgiven. Furthermore, when someone is questioning the cause of the intention to be happy with the person he loves, it may be possible to answer that person has also paid attention to him. Accordingly, the Cause and Effect of the Law is as described above.
Understanding love as giving happiness is indeed easier to say but not easy to implement. Most people find it difficult to distinguish between love and need. People often mention the term 'love' which actually shows that he 'needs' that person. However, presumably this difference in the meaning of love can be improved by training little by little through the utterance of the phrase 'may all beings be happy'. The frequent utterance of these sentences will increase the number of people who interpret love as giving as stated in the Karaniyametta Sutta .
When love has meant giving happiness, then the quality of love becomes very noble. Someone in love is no longer wanting to own or bind the person he loves. The more a person loves, the more freedom he gives so that the people he loves are happy. Giving love will be a love free from jealousy and opposition. Love that gives is a happy love for both parties. Love that gives can be called true love. Love that is free from pretense and sadness. Love that gives in the Karaniyametta Sutta is likened to a mother's love for her only child. Full of sacrifice but without demands.
Furthermore, after understanding the meaning of 'love' in Buddhism is giving, then the next will be discussed about 'sex' or more narrowly meaning 'sex'. In the Buddhist sense, sex is one of the expressions to make one's partner happy. There are many ways to express love, such as soft touch, attentive eyes, soothing speech and various other things. Sex can only be done between couples who have been bound to be husband and wife.
In the Dhamma, sexual relations can occur if the partner uses one or more of the three sexual organs, namely the mouth, genitals and anus. The use of this sexual organ should be done with the aim of making people happy. If the couple is in a sexual relationship not their own husband or wife, then there is a high probability that there has been a third violation of the Buddhist Pancasila, which is conciliation. As is well known that the content of the Buddhist Pancasila is an effort to avoid murder, theft, abuse, lying and drinking.
As for the occurrence of the third violation or consecration if the couple in sexual intercourse is an object of violation. The object of the offense referred to is siblings, minors, people under guardianship, husband or wife of another person and those who carry out moral training such as samanera, bhikkhu, or bhiksuni. Sexual relations with one or more of the five groups of objects of violation described above can be referred to as conciliation. As a result of the bad kamma violating the third precept of the Buddhist Pancasila, namely conciliation mentioned in Anguttara Nikaya VII:
Engaging, doing it yourself, suggesting, permitting, this brings people to hell, to the animal realm, to the realm of the devil, at least making the person hostile to his environment of tripadvisor login.
By understanding that love is giving happiness, and sex is one way of expressing love, then Buddhists can begin living a life according to the Dhamma. By implementing the Dhamma in everyday life will materialize happiness in the household as well as moral life.
Hopefully this discussion of the notions of 'love' and 'sex' will add insight and become a guide to life. Hopefully everyone is always happy.
May all beings, both visible and invisible, obtain goodness and happiness according to their individual kamma conditions.
Sabbe satta bhavantu sukhitatta.