So am looking for this perticular kamma and it’s results…
I found there are sutta which state anger give ugliness, Envy makes u insignificant…and so on
But I am not able to find what is the result of sexual misconduct.
I faintly remember that this who commit sexual misconduct if born as human. They have the habit to compare others (mana)
And in Mahayana it is belive they born as poor. In dirty place.
Any way can someone help me to find what is written in suttas
Thanks in advance
kāmesumicchācārañcāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
i understand sexual misconduct and its result. and i understand how those who sexual misconduct practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
I’ve heard as well that if they are fortunate to be human, or later when they become human, their sexual organs are not right or they are gay. (paṇḍaka)
This is what handbook of Buddhist by Rerukàne Chandawimala says
Consequences of sexual misconduct
Those who engage in sexual misconduct are subject to insults in this world. Sometimes meets with death due to attack by others. Sometimes end up suffering in jail. After death they are born in hell and suffer for thousands of years being made to climb up and down Imbul trees with thorns as big as sixteen finger breadths. After escape from hell, are born in the animal world and suffer instant death at conception. When born as humans become eunuchs. Males are born as females. Become disfigured. Become unpleasant to people. Will have many enemies. Will be prone to illness.
Thanks bhante for replying…
Although results of other bad karmas are like killing is getting killed, beating results in bad health, stealing results in being poor…
So is there any Direct result of sexual misconduct.?
I think not getting loved is convincing.
And as u said if they manage to become human they become gay. But gay people do enjoy there sexuality in some part of world. ( But it’s because we are in modern era when time will change law will change and they might get punishment) as u mentioned in your book to.
I gave you the information. I cannot say anything more.
THE MINOR READINGS
(KHUDDAKATÄTHA)
THE FIRST BOOK OF THE MINOR COLLECTION
(KHUDDAKANIKÄYA)
TRANSLATED NÄNAMOLi
II 44. The fruits of abstention from what-is-not-the-Divine-Life (un- chastity) are such things as freedom from enemies, deamess to all people, obtainment of food, drink, clothing, lodging, etc., pleasant sleeping, pleasant waking, freedom from fear of states of deprivation, non-liability to assume the female sex or the neuter sex, freedom from anger, frankness, non-dismay, non-discountenancedness, mutual dearness of women and men, completeness of faculties, completeness of characteristics, unanxiousness, freedom from over-activity, a state of pleasant abiding, fearlessness, non-separation from loved ones, and so on.
Theres not too much in the suttas about the direct results of sexual misconduct. The only ones i know of are here
"Illicit sexual behavior — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from illicit sexual behavior is that, when one becomes a human being, it leads to rivalry & revenge.
Vipaka Sutta: Results (accesstoinsight.org)
There’s also a fairly detailed case study in one of the jatakas, which sorta implies the direct result but doesnt flat out say it in the way the cula/maha kammavibhanga suttas explain the results of killing etc.
The princess, having discoursed on righteousness in these six stanzas, declared the sorrows which she had undergone in her past births:
“I too remember seven births which I have experienced, and when I go from my present life I shall yet pass through seven future ones. My seventh former birth, O king, was as the son of a smith in the city Rajagaha in Magadha. I had an evil companion and I committed much evil; we went about corrupting other men’s wives as if we had been immortal. Those actions remained laid up like fire covered with ashes. By the effect of other actions I was born in the land of Vamsa in a merchant’s family in Kosambi, great and prosperous and wealthy: I was an only son, continually fostered and honoured. There I followed a friend who was devoted to good works, wise and full of sacred learning, and he grounded me in what was good. I fasted through many a fourteenth and fifteenth night; and that action remained laid up like a treasure in water. But the fruit of the evil deeds which I had done in Magadha came round to me at last like a noxious poison. I passed from thence for a long time, O king, into the Roruva hell, I endured the effects of my own works; when I remember it grieves me still. After spending there a wretched time through a long series of years, I became a castrated goat in Bhennakata. I carried the sons of the wealthy on my back and in a carriage; it was the fated consequence of my going after other men’s wives.
After that I was born in the womb of a monkey in a forest; and on the day of my birth they shewed me to the leader of the herd, who exclaimed, “Bring my son to me,” and violently seized my testicles with his teeth and bit them off in spite of my cries.” She explained this in verse.
“Passing from this birth, O king, I was born as a monkey in a great forest; I was mutilated by the fierce leader of the herd: this was the fated consequence of my going after other men’s wives.”
Then she went on to describe the other births:
I was next born, O king, as an ox among the Dasannas, castrated but swift and fair to look at, and I long drew a carriage: this was the fatal consequence of my going after other men’s wives. When I passed from that birth I was born in a family among the Vajji people but I was neither man nor woman, for it is a very hard thing to attain the being born as a man; this was the fatal consequence of my going after other men’s wives. Next, O king, I was born in the Nandana wood,—a nymph of a lovely complexion in the heaven of the Thirty-three, dressed in garments and ornaments of various hues and wearing jewelled earrings, skilled in dance and song, an attendant in Sakka’s court. While I stayed there I remembered all these births and also the seven future births which I shall experience when I go from hence. The good which I did in Kosambi has come round in its turn, and when I pass from this birth I shall be born only among gods or men. For seven births, O king, I shall be honoured and worshipped, but till the sixth is past I shall not be free from my female sex. But there is my seventh birth, O king,—a prosperous son of the gods, I shall be born at last as a male deity in a divine body. Even to-day they are gathering garlands from the heavenly tree in Nandana, and there is a son of the gods, named Java, who is seeking a garland for me. These sixteen years of my present life are only as one moment in heaven —a hundred mortal autumns are only as one heavenly day and night. Thus do our actions follow us even through countless births, bringing good or evil,—no action is ever lost.”
Ja 545: Mahānāradakassapajātaka—E.B. Cowell, W.H.D. Rouse (suttacentral.net)
Info on this is pretty scant in the texts, so short of developing abhinna powers and seeing for yourself, we can only speculate. the jataka i posted above certainly implies sexual misconduct leads to rebirth as an intersex, trans person or woman, which i think kinda makes sense given that those groups have to deal with pretty specific forms of suffering. intersex and trans ppl have abnormal genders and have to deal with being an anomaly that doesnt fit in with society, women have to deal with periods and childbirth.
I’ve heard being unlucky in love/not being able to find a partner when you want to is also related kamma, but this was just someone telling me this, there doesnt seem to be a text supporting it, although it could indeed be true. It seems somewhat logical.
Another thing you have to realize is there are multiple ways to break the 3rd precept. just as killing an ant is different than killing people, embezzlement is different than theft and armed robbery etc.
As explained in Bhante Subhuti’s book, Sexual misconduct includes everything from having sex with someone under your/thier guardian’s nose, a one off cheat. being a serial adulterer, to being a flat out serial rapist who kidnaps and rapes women and children on the regular.
Again, the texts are really scant on this. But I think its logical to assume what exactly the sexual misconduct you performed plays a role in what exactly happens to you.
Even just cheating once on one’s partner can lead to rebirth in the hell realm 500 times.
Best not to break the precept at all.
Great find on the jātaka @Trobinson465
8 posts were split to a new topic: Are Homosexuals Allowed To Ordain?
Thank you for this. This is a gem. Now I know the benefits of celibacy.
Karmic results of sexual misconduct shown in the Soṇananda jātaka.
Crossing over sharp razor-blades,
hard and difficult to endure,
those who cause abortion fall
into the dreadful river Vettaraṇī.
119. ‘‘Khuradhāramanukkamma, tikkhaṃ durabhisambhavaṃ; Patanti gabbhapātiyo, duggaṃ vetaraṇiṃ nadiṃ.Iron silk-cotton trees,
with thorns sixteen fingers long,
hang down on both sides
of the terrible river Vettaraṇī.
120. ‘‘Ayomayā simbaliyo, soḷasaṅgulakaṇṭakā; Ubhato abhilambanti, duggaṃ vetaraṇiṃ nadiṃ.Blazing there like masses of fire,
flaming upward for a yojana,
burning fiercely with consuming heat.
121. ‘‘Te accimanto tiṭṭhanti, aggikkhandhāva ārakā; Ādittā jātavedena, uddhaṃ yojanamuggatā.Into that hell they go,
onto burning, sharp thorns—
women who commit adultery
> and men who consort with others’ wives.
122. ‘‘Ete vajanti niraye, tatte tikhiṇakaṇṭake; Nāriyo ca aticārā, narā ca paradāragū.They fall head downward,
rolling and struck repeatedly,
lying there with limbs pierced,
long kept awake in suffering.
123. ‘‘Te patanti adhokkhandhā, vivattā vihatā puthū; Sayanti vinividdhaṅgā, dīghaṃ jagganti sabbadā.
Then, at the end of that torment,
into a vast iron cauldron like a mountain
they are thrown—
into boiling liquid blazing with fire.
‘‘Evaṃ divā ca ratto ca, dussīlā mohapārutā; Anubhonti sakaṃ kammaṃ, pubbe dukkaṭamattano.Thus by day and by night,
immoral ones, shrouded in delusion,
experience their own deeds—
the evil actions done before.
‘‘Yā ca bhariyā dhanakkītā, sāmikaṃ atimaññati; Sassuṃ vā sasuraṃ vāpi, jeṭṭhaṃ vāpi nanandaraṃ.
The Nimi Jataka Commentary also shows the results of sexual misconduct.
“Why do these others, being seized by the feet,
Get thrown head downward into hell?Fear arises in me, O charioteer, seeing this.
I ask you, Mātali, divine charioteer:
What evil did these mortals commit
That they are cast headfirst into hell?”When questioned, Mātali,
The divine charioteer, replied.
Knowing the results of evil deeds,
He explained to one who did not know.“Those who in the world of the living
Commit misconduct,
Who transgress against the wives of others —
Those thieves of the highest treasure
Are cast headfirst into hell.”“For many groups of years there,
They experience painful suffering in hell.
There is no protection for the evil-doer
Who is preceded by his own deeds.
Those cruel-doers, having produced evil,
Are cast headfirst into hell.”Here “hell” means a great pit filled with blazing embers.
Like cattle driven into a pen, they are beaten and pierced by the hell-guards with various weapons. When they reach that hell, the guards seize them by the feet and hurl them headfirst into it.
“Thieves of the highest treasure” means those who steal what is most precious to others — namely, their beloved spouses.
- ‘‘Pāde gahetvā kissa ime puneke, avaṃsirā narake pātayanti; Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi; Ime nu maccā kimakaṃsu pāpaṃ, yeme janā avaṃsirā narake pātayanti. 497. ‘‘Tassa puṭṭho viyākāsi, mātali devasārathi; Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato. 498. ‘‘Ye jīvalokasmiṃ asādhukammino, parassa dārāni atikkamanti; Te tādisā uttamabhaṇḍathenā, teme janā avaṃsirā narake pātayanti. 499. ‘‘Te vassapūgāni bahūni tattha, nirayesu dukkhaṃ vedanaṃ vedayanti; Na hi pāpakārissa bhavanti tāṇā, sakehi kammehi purakkhatassa; Te luddakammā pasavetva pāpaṃ, teme janā avaṃsirā narake pātayantī’’ti. Tattha naraketi jalitaaṅgārapuṇṇe mahāāvāṭe. Te kira vajaṃ apavisantiyo gāvo viya nirayapālehi nānāvudhāni gahetvā vijjhiyamānā pothiyamānā yadā taṃ narakaṃ upagacchanti, atha te nirayapālā uddhaṃpāde katvā tattha pātayanti khipanti. Evaṃ te pātiyamāne disvā pucchanto evamāha. Uttamabhaṇḍathenāti manussehi piyāyitassa varabhaṇḍassa thenakā.