SEXIS WRONG

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ters,” neither enchanted nor repulsed by members of the opposite sex. Buddha kept his promise and returned to see his Queen Yaśodharā and their son, Rāhula. In a marvelous display of pique, Yaśodharā refused to go to the palace gate to greet her ex-husband. “If he really is noble,” she told her father-inlaw, the king, “he will come to my presence. Then I shall pay my respects.” And, in fact, it was the Buddha who made the first move. 39 Yaśodharā, dressed in bright raiment and jewels, made a final attempt to win Gotama back, but it was too late. According to pious tradition, both Yaśodharā and Rāhula entered the Buddha’s Order of Celi bates and lived happily ever after. There is, however, other evi dence that suggests that Yaśodharā remained aloof, acting as her own refuge, not entirely forgiving Gotama’s abrupt abandonment of their marriage bed. 40 One text states that upon Gotama’s enlighten ment, the earth shook like a woman in the throes of bliss—an all-embracing cosmic orgasm that transformed human consciousness. Looking at the story of Gotama in allegorical terms, we can see that it represents ultimates. In the palace, Gotama had access to every kind of physical pleasure (of which sex was preeminent). Such extreme luxury, however, brought him no peace of mind; on the contrary, Gotama discovered that sybaritic indulgence is a deadly narcotic that eventually destroys body and soul. From that extreme, Gotama went to another. All stimulation was shunned and sensual feelings or thoughts ruthlessly suppressed. Shutting out the phenomenal world, depriving oneself of every comfort or en joyment, and remaining in a state of suspended animation was the goal. This method, too, leads to destruction, as Gotama learned nearly at the cost of his life. After being immersed in both extremes, Gotama was awakened to the Middle Way, a centered path that leads safely through the poles of all-consuming fiery passion and the frigid depths of ascetic self-torture. While Buddha continued to eat, taking food as medicine, essential for the maintenance of life, sex was entirely dis pensed with. Buddha, who had his fill of sex as Gotama the prince, thus represents a state beyond physical craving; bud (awake), the root of “Buddha,” is neuter, a condition free of both gender and sex. In that respect Buddha ranks infinitely higher than the gods—sooner or later even the delights of paradise corrupt the inhabitants there and they fall again into the whirl of samsara. Although Buddha’s lofty asexuality was held as the ultimate hu man goal, it was an ideal that few could—or, it must be admitted, would want to—attain, and the problem of sex and how to deal with it remained a sticky issue for each generation of Buddhists. Endnotes 1. Material in this chapter is a composite drawn from the following sources. Pali texts: I.B. Horner, The Collection of Middle Length Sayings, 3 vols. (London: Pali Text Society, 1979); C.A.F. Rhys Davids and F.L. Woodward, The Book of Kindred Sayings, 5 vols. (London: Pali Text Society, 1979); T.W. Rhys Davids and C.A.F. Rhys Davids, Dialogues of the Buddha, 3 vols. (London: Pali Text Society, 1977); F.L. Woodward and E.M. Hare, The Book of Gradual Sayings, 5 vols. (London: Pali Text Society, 1979); I.B. Horner, Book of the Discipline, 6 vols. (London: Pali Text Society, 1982); T.W. Rhys Davids and H. Oldenberg, Vinaya Texts, 3 vols. (Delhi: Motilal Banarsidass, 1968 reprint); E.W. Burlingame, Buddhist Legends, 3 vols. (London: Pali Text Society, 1969). Classical biographies of the Buddha: G. Bays, The Voice of the Buddha: Lalitavistara Sutra, 2 vols. (Berkeley: Dharma Publishing, 1983); S. Beal, Fo-Sho-Hing-Tsan-King: A Life of Buddha (Delhi: Motilal Banarsidass, reprint 1968); S. Beal, The Romantic Legend of Śākya Bud dha (Delhi: Motilal Banarsidass, reprint, 1985); E.H. Johnston, The Buddhacarita or Acts of the Buddha (Delhi: Motilal Banarsidass, 1984); J.J. Jones, The Mahāvastu, 3 vols. (London: Pali Text Society, 1973); N. Poppe, The Twelve Deeds of Buddha (Wiesbaden: Otto Harrassowitz, 1967); W.W. Rockwell, The Life of Buddha (London: Trubner’s Oriental Series, 1884). Pictorial biographies: J. Auboyer, et al., Buddha: A Pictorial History of His Life and Legacy (New Delhi: Roli Books International, 1983); N.J. Krom, The Life of Buddha on the Stupa of Barabudur (Delhi: Bhartiya Publishing House, 1974). Modern biographies: A. Coomaraswamy, Buddha and the Gospel of Buddhism (Secaucus, N.J.: Citadel Press, 1988); A. Foucher, The Life of Buddha (Westport, Conn.: Greenwood Press, 1963); P. Herbert, The Life of the Buddha (London: British Museum, 1990). D.J. Kalupahana and I. Kalupahana, The Way of Siddhartha: A Life of the Buddha (Boulder: Shambhala Publications, 1983); A. Lillie, The Life of Buddha (Delhi: Seema Publications, 1974); Nanamoli, The Life of the Buddha (Kandy: Buddhist Publication Society, 1972); H. Nakamura, Gotama Buddha (Los Angeles & Tokyo: Buddhist Books International, 1977); E.J. Thomas, The Life of Buddha as Legend and History (London: Routledge & Kegan Paul, reprint 1969). There is also a novel on the subject by W.E. Barrett, Lady of the Lotus: The Untold Love Story of The Buddha and His Wife (Los Angeles: Jeremy P. Tarcher, 1975). 2. See, for example, Bays, Voice of the Buddha, vol. 1: 42; Beal, Roman tic Legend: 32; Thomas, Life of Buddha: 29. 3. Bays, Voice of the Buddha, vol. 1: 44-5; Jones, Mahāvastu, vol. 2: 7ff. 4. The Mahāvastu states that the Buddha deliberately incarnates himself into the womb of a woman who has only ten months and seven days to live because it would not be proper for her to “indulge in the pleasures of love after giving birth to a Peerless One” (vol. 2: 3). 5. This description of Gotama is based on the 32 distinguishing marks of a Buddha. See Bays, Voice of the Buddha, vol. 1: 155ff.; Beal, Romantic History: 55; Rhys Davids and Rhys Davids, Dialogues of the Buddha, vol. 3: 138ff.; Jones, Mahāvastu, vol. 1: 180-1; Thomas, Life of Buddha: 220-1, which lists both the 32 major and 80 minor characteristics of a Buddha. For further information on Buddha’s physical form, see D.L. Snellgrove, ed., The Image of the Buddha (Tokyo: Kodansha International, 1978). 6. The Chinese texts (e.g., Beal, Fo-Sho-Hing-Tsan-King: 14) state that Buddha’s sex organs were hidden like those of a stallion. According to the Tibetan tradition, the Dalai Lamas are supposed to possess a simi lar ability to “retract” their sex organs; see M. Aris, Hidden Treasures and Secret Lives (Delhi: Motilal Banarsidass, 1988): 197. 7. In Buddha’s time, there were “public days” in which unmarried girls, who were normally sequestered, would promenade through the town in hopes of capturing the fancy of a young man. See H.C. Warren, Buddhism in Translation (Cambridge: Harvard University Press, 1986): 455. 8. Jones, Mahāvastu, vol. 2: 70; Krom, plate 48. 9. Beal, Romantic Legend: 92. Plate 19 in W. Zwalf, Buddhism: Art and Faith (London: British Museum Publications, 1985) seems to depict a wedding scene of Gotama and one of his wives. 10. Bays, Voice of the Buddha, vol. 1: 235-6: Krom, plate 55. 11. Thomas, Life of Buddha: 48ff., discusses the different names given Buddha’s wives. 12. Beal, Romantic Legend: 96ff. 13. This exchange occurs in T. Cleary, The Flower Ornament Scripture (Boston: Shambhala Publications, 1987): 284-8. 14. For examples of lush Buddhist beauties see S. Huntington and J. Huntington, The Art of Ancient India (Tokyo: John Weatherhill, 1987); G. Michael, et al., In the Image of Man (London: Weidenfeld & Nicolson, 1982); P. Rawson, Erotic Art of the East (New York: G.P. Put nam’s Sons, 1968); Oriental Erotic Art (London: Quartet Books, 338 EVERYTHING YOU KNOW ABOUT SEX IS <strong>WRONG</strong>
1987). 15. Auboyer, Buddha, plates 16, 19-21, and 94 illustrate Gotama’s life of pleasure in the palace. For descriptions and illustrations of the love life of an Indian prince, see P.K. Agrawal, Mithuna (New Delhi: Munshiram Manoharal, 1983); H. Bach, Indian Love Paintings (New Delhi: Lustre Press, 1985); R. Burton, The Illustrated Kama Sutra (Middlesex: Hamlyn, 1987); N. Douglas and P. Singer, The Pillow Book (New York: Destiny Books, 1984); Sexual Secrets (New York: Destiny Books, 1986); S.N. Prasad, Kalyānamalla’s Anangaranga (New Delhi: Chaukhambha Orientalia, 1983); and E. Windsor, The Hindu Art of Love (New York: Panurge Press, 1932). 16. Beal, Romantic Legend: 101. 17. Johnston, Buddhacarita: 26. 18. See Rawson’s description of the sex life of an Indian prince in classical times, Erotic Art of the East: 65. 19. J. Campbell, The Masks of God: Oriental Mythology (London: Penguin Books, 1973): 259. 20. Bays, Voice of the Buddha, vol. 1: 291, 304ff.; Beal, Romantic Leg end: 123; Krom, Life of Buddha: plate 65. 21. Johnston, Buddhacarita: 44ff. 22. Ibid.: 53. 23. Beal, Romantic Legend: 128. The Chinese text was so explicit that Beal did not translate it. 24. Poppe, Twelve Deeds: 118. 25. Bays, Voice of the Buddha, vol. 1: 310ff.; Beal, Fo-Sho-Hing- Tsan-King: 54; Beal, Romantic Legend: 130ff.; Foucher: 73ff.; Jones, Mahāvastu, vol. 2: 70ff.; Krom, Life of the Buddha: plates 68, 69. “Disgust with the dancing girls” also plays a role in the story of Yasa, an early convert to Buddhism. See Rhys Davids and Oldenberg, Vinaya Texts, vol. 1: 102ff. 26. See Beal, Romantic Legend: 130. 27. Poppe, Twelve Deeds: 124. 28. For a picture of this scene, see H. Bechert and R. Gombrich, Buddhism (London: Thames and Hudson, 1984): 21, plate 10. 29. See Johnston, Buddhacarita: 116. 30. See Lillie, Life of Buddha: 66- 7. 31. In Poppe, Twelve Deeds: 123, Buddha says: “There is not a single sensual joy which I have not enjoyed.” The Buddhacarita states that each potential Buddha must taste all sensual pleasures prior to illumi nation (p 30). 32. See Bays, Voice of the Buddha, vol. 2: 484-5. 33. Adapted after Beal, Romantic Legend: “All the pleasures known to men, all the pleasures known to the gods, compared to the joy of nirvana are not even a sixteenth part.” 211-2. 34. Regarding the temptation of Māra’s daughters, see also Auboyer, Buddha: plates 52, 56; Jones, Mahāvastu, vol. 3: 270; Krom, The Life of the Buddha: plate 105; Lillie, Life of Buddha: 91-2. Young boys are often given temporary ordination in the Theravadan countries of Southeast Asia, and the “Temptation of Māra’s Daughters” is reenacted during the ceremony. See R.C. Lester, Theravada Buddhism in Southeast Asia (Ann Arbor: University of Michigan Press, 1973): 91- 2. 35. Beal, Romantic Legend: 226. 36. Thomas, Life of Buddha: 79. 37. Bays, Voice of the Buddha, vol. 2: 649. 38. Ibid.: 572. 39. Coomaraswamy, Buddha and the Gospel of Buddhism: 49. 40. After Gotama’s departure from the palace, Yaśodharā’s mood re mained “dull and dark” (Beal, Romantic Legend: 92). As mentioned in the text, it is also recorded that when Yaśodharā first met her former husband, she tried to win him back by wearing her most alluring clothes and feeding him sweetmeats (Jones, Mahāvastu, vol. 2: 260). In the Romantic Legend it says that Buddha’s son was born six years after he had left the palace. Naturally, Yaśodharā was suspected of infidelity, and the text lamely tries to explain away her supposed six-year preg nancy as the result of bad karma accumulated in a previous life (pp. 360ff.). In the Apadāna it reports that Yaśodharā told Buddha when she met him late in life that she had been her own refuge and had done quite well on her own account. See I.B. Horner, Woman in Primitive Buddhism (Delhi: Motilal Banarsidass, 1975): 310. THE SEX LIFE OF THE BUDDHA 339
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SEXIS WRONG THE DISINFORMATION GUID
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SEXIS WRONG THE DISINFORMATION GUID
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WORKING HARD FOR THE MONEY Some of
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Editor’s Introduction Everything
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Answers M. Christian “San Francis
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minutes of listening to what he’s
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Transcendent Sex When More Than the
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ted in her life made absolutely no
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shattering explosion at the same ti
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On our honeymoon at Sitges and Barc
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My First Fist-a-Thon Tristan Taormi
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Blood Jennifer Bennett I have never
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were real fantasies for him or mere
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The Truth About Sex Bill Brent The
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Love Without Limits Excerpts from P
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without the knowledge and consent o
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that Jack and I were not going to g
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Egg Sex Susie Bright In 1966, when
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just one of about ten that the doct
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Baby Love Christen Clifford Before
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literally don’t feel my body anym
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A Middle-Age Manifesto How I Stoppe
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Other expectations also entered my
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wiry hair and wore big eyeglasses t
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Inviting Elder Sex Out of the Close
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hands slide farther down, a startle
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Everybody’s Sin Is Nobody’s Sin
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Key to the Fields Gershon Legman, F
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it. Levenson had become a missionar
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the iron penises to petition the sh
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Rarely do people ask themselves,
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Headquarters of the Archive is a no
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But as we talk further, he appears
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Sin, the Elder Boys Teaching it to
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kinds in public or semi-public has
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from men, the vast majority self-de
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visceral message, “Everybody does
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So the first thing I’m going to t
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Sex and…Drugs Preston Peet “It
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Rules Dirty Found Found Magazine ha
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Necrophilia Nick Adams It’s a dam
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My First Fetish Or, How I Fought Me
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Profile of a Zoophile Bill Brent In
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me, bug-eyed, going, “What’s he
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paid money to a pet shop, or they m
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1. Except for materials that involv
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to defuse their explosive power, an
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foreground sex, not violence. No re
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counting reverse cowgirls and doggi
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changed nervous glances. I told the
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Black and Blue New York’s Roughie
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that strikes a relaxed groove throu
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held strong until about 1989, when
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in a cemetery with an Oriental domi
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Avon 7 Avon 7 was known for premier
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the Park Miller. Phil’s last pict
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Showing Pink Paul Krassner As Penth
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The Daily Schedule of a Porno Copyw
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ing and “Fuck my tight pink pussy
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~ Tell me why this is the best new
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Violence as the New Porn Cecilia Ta
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lish-language action cinema for dec
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entire henchman population of the C
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Some of My Best Friends Are Naked I
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cause I’m a former overt out lesb
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In our job there’s nothing that y
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A San Francisco Whore in a Nevada B
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when the time comes to get naked, t
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exploration, Africanus Sexualis. Al
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On Being a Sexmonger Jen Sincero He
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that you could catch homosexuality,
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The Love Hotel Diaries Ed Jacob The
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participle, vituttaa, meaning “to
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some people with lesions in the vis
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couple who signed themselves only
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know of any research into genital p
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study comparing male and female gen
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Page 349 and 350: About the Editor Besides the books
Page 351 and 352: and Russian. Her influences are J.G
Page 353 and 354: Susan Davis is a folklorist. She is
Page 355 and 356: tion (Haworth, 2000). She is curren
Page 357 and 358: is director, producer, and star of
Page 359: ing Assimilation (Soft Skull Press,
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