How to Achieve Celibate Life?

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How to Achieve Celibate Life?

Following methods are advised in Buddhism to establish celibate life:

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Method1 : Avoid exposure

All that invokes non-celibacy in mind need to be avoided i.e. images, talk, touch etc.
Monks go to live in forest aloof in order to achieve this.

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Method2 : View a person as skeleton

From: Dhammapada Verse 147 - Sirima Vatthu

By Viewing a person as a mass of bones, dispassion is generated.

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Method3 : Look at teeth of laughing person

For a laughing person, look at teeth & consider these as bones only.

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Method4 : Considering persons as mother, sister & daughter

Another way is to consider ladies as mother, sister & daughter as per their age(For males).
For females , males can be considered as father,brother or son.

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Method5 : Dwell on advice of Lord Buddha

From AN7.50:
(1) Do not engage in intercourse with opposite gender. Also do not be rubbed, massaged, bathed, or kneaded by opposite gender. One who relishes these, desires and finds satisfaction in these, this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(2) One he jokes with opposite gender, plays with them, and amuses oneself with them....this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(3) One who gazes and stares straight into their eyes...this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(4) One who listens to their voices behind a wall or through a rampart as they laugh, talk, sing, or weep ...this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(5) Who recollects laughing, talking, and playing with them in the past....this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(6) Who looks at a householder or a householder's son enjoying himself furnished and endowed with the five objects of sensual pleasure....this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(7) Who lives the brahmacarya (celibate spiritual) life aspiring for [rebirth in] a certain order of devas(angels), [thinking]: 'By this virtuous behavior, observance, austerity, or brahmacarya (celibate) life I will be a deva or one [in the retinue] of the devas. He relishes this, desires it, and finds satisfaction in it. This, too, is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

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Method6 : Do not dwell on feminity or masculinity of body

From AN7.51:
Females should not dwell on their own feminity while interacting with others , also not to dwell on masculinity of others.
Similarly males should not dwell on their own masculinity while interacting with others , also not to dwell on feminity of others.

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Method7 : Meditate on 32 impurities of body

See : Maha-satipatthana Sutta
Know that human body is full of various impurities, all foul. By bearing these in mind, dispassion is generated.
Impurities such as : Head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine

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Method8 : Looking at dead bodies for foulness & dispassion

See : Maha-satipatthana Sutta
During the time of Lord Buddha, monks were sent to charnel ground/cemetry/cremation ground to look at dead bodies & therefore generate unattractiveness, foulness & therefore dispassion towards human body & its various parts. In present times in buddhist countries, people look at pictures of dead bodies for the same purpose. Therefore pictures & photographs of dead bodies can be seen from internet from time to time in order to generate the right view of foulness of human body :

File:Db2.jpg

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Pali-Roman Text (AN7.50):

Methunasuttaṃ

50. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo brahmacārī paṭijānātī’’ti? ‘‘Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’’’ti. ‘‘Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti?

‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. So taṃ assādeti [so tadassādeti (sī.)], taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena [jarāmaraṇena (sī. syā.)] sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati; api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ; api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ [aññataraṃ methunasaṃyogaṃ (sī. syā.)] attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā.)].

‘‘Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. ‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti [cetovimutti (sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’’’ti.

Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

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Pali-Devanagri Text (AN7.50):

मेथुनसुत्तं

५०. अथ खो जाणुस्सोणि ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्‍नो खो जाणुस्सोणि ब्राह्मणो भगवन्तं एतदवोच – ‘‘भवम्पि नो गोतमो ब्रह्मचारी पटिजानाती’’ति? ‘‘यञ्हि तं, ब्राह्मण, सम्मा वदमानो वदेय्य – ‘अखण्डं अच्छिद्दं असबलं अकम्मासं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरती’ति, ममेव तं, ब्राह्मण, सम्मा वदमानो वदेय्य – ‘अहञ्हि, ब्राह्मण, अखण्डं अच्छिद्दं असबलं अकम्मासं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरामी’’’ति। ‘‘किं पन, भो गोतम, ब्रह्मचरियस्स खण्डम्पि छिद्दम्पि सबलम्पि कम्मासम्पी’’ति?

‘‘इध, ब्राह्मण, एकच्‍चो समणो वा ब्राह्मणो वा सम्मा ब्रह्मचारी पटिजानमानो न हेव खो मातुगामेन सद्धिं द्वयंद्वयसमापत्तिं समापज्‍जति; अपि च खो मातुगामस्स उच्छादनपरिमद्दनन्हापनसम्बाहनं सादियति। सो तं अस्सादेति [सो तदस्सादेति (सी॰)], तं निकामेति, तेन च वित्तिं आपज्‍जति। इदम्पि खो, ब्राह्मण, ब्रह्मचरियस्स खण्डम्पि छिद्दम्पि सबलम्पि कम्मासम्पि। अयं वुच्‍चति, ब्राह्मण, अपरिसुद्धं ब्रह्मचरियं चरति, संयुत्तो मेथुनेन संयोगेन न परिमुच्‍चति जातिया जराय मरणेन [जरामरणेन (सी॰ स्या॰)] सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्‍चति दुक्खस्माति वदामि।

‘‘पुन चपरं, ब्राह्मण, इधेकच्‍चो समणो वा ब्राह्मणो वा सम्मा ब्रह्मचारी पटिजानमानो न हेव खो मातुगामेन सद्धिं द्वयंद्वयसमापत्तिं समापज्‍जति, नपि मातुगामस्स उच्छादनपरिमद्दनन्हापनसम्बाहनं सादियति; अपि च खो मातुगामेन सद्धिं सञ्‍जग्घति संकीळति संकेलायति…पे॰… नपि मातुगामेन सद्धिं सञ्‍जग्घति संकीळति संकेलायति; अपि च खो मातुगामस्स चक्खुना चक्खुं उपनिज्झायति पेक्खति…पे॰… नपि मातुगामस्स चक्खुना चक्खुं उपनिज्झायति पेक्खति; अपि च खो मातुगामस्स सद्दं सुणाति तिरोकुट्टं वा तिरोपाकारं वा हसन्तिया वा भणन्तिया वा गायन्तिया वा रोदन्तिया वा…पे॰… नपि मातुगामस्स सद्दं सुणाति तिरोकुट्टं वा तिरोपाकारं वा हसन्तिया वा भणन्तिया वा गायन्तिया वा रोदन्तिया वा; अपि च खो यानिस्स तानि पुब्बे मातुगामेन सद्धिं हसितलपितकीळितानि तानि अनुस्सरति…पे॰… नपि यानिस्स तानि पुब्बे मातुगामेन सद्धिं हसितलपितकीळितानि तानि अनुस्सरति; अपि च खो पस्सति गहपतिं वा गहपतिपुत्तं वा पञ्‍चहि कामगुणेहि समप्पितं समङ्गीभूतं परिचारयमानं…पे॰… नपि पस्सति गहपतिं वा गहपतिपुत्तं वा पञ्‍चहि कामगुणेहि समप्पितं समङ्गीभूतं परिचारयमानं; अपि च खो अञ्‍ञतरं देवनिकायं पणिधाय ब्रह्मचरियं चरति इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा देवो वा भविस्सामि देवञ्‍ञतरो वाति। सो तं अस्सादेति, तं निकामेति, तेन च वित्तिं आपज्‍जति। इदम्पि खो, ब्राह्मण, ब्रह्मचरियस्स खण्डम्पि छिद्दम्पि सबलम्पि कम्मासम्पि। अयं वुच्‍चति, ब्राह्मण, अपरिसुद्धं ब्रह्मचरियं चरति संयुत्तो मेथुनेन संयोगेन, न परिमुच्‍चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्‍चति दुक्खस्माति वदामि।

‘‘यावकीवञ्‍चाहं, ब्राह्मण, इमेसं सत्तन्‍नं मेथुनसंयोगानं अञ्‍ञतरञ्‍ञतरमेथुनसंयोगं [अञ्‍ञतरं मेथुनसंयोगं (सी॰ स्या॰)] अत्तनि अप्पहीनं समनुपस्सिं, नेव तावाहं, ब्राह्मण, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्‍चञ्‍ञासिं [अभिसम्बुद्धो पच्‍चञ्‍ञासिं (सी॰ स्या॰)]।

‘‘यतो च खोहं, ब्राह्मण, इमेसं सत्तन्‍नं मेथुनसंयोगानं अञ्‍ञतरञ्‍ञतरमेथुनसंयोगं अत्तनि अप्पहीनं न समनुपस्सिं, अथाहं, ब्राह्मण, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्‍चञ्‍ञासिं। ‘ञाणञ्‍च पन मे दस्सनं उदपादि, अकुप्पा मे विमुत्ति [चेतोविमुत्ति (सी॰ क॰)], अयमन्तिमा जाति, नत्थि दानि पुनब्भवो’’’ति।

एवं वुत्ते जाणुस्सोणि ब्राह्मणो भगवन्तं एतदवोच – ‘‘अभिक्‍कन्तं, भो गोतम; अभिक्‍कन्तं, भो गोतम…पे॰… उपासकं मं भवं गोतमो धारेतु अज्‍जतग्गे पाणुपेतं सरणं गत’’न्ति। सत्तमं।