Dawning,
In regard to esoteric meditative insight please see the following:
The third moral precept advises against all forms of sexual misconduct, which include rape, adultery, promiscuity, paraphilia, and sexual perversions. Actually, the Buddhist commentary emphasizes adultery more than anything else, but if we take into account the purpose and intention of the precept, it is clear that the precept is intended to cover all improper behavior with regard to sex. The broadest interpretation even purports to mean abstention from the misuse of the senses. The expression "misuse of the senses" is somewhat vague. It could refer to any morally unwholesome action committed under the influence of sensual desire or to the inability to control one's own senses. In any case there is no doubt that the third precept aims at promoting, among other things, proper sexual behavior and a sense of social decency in a human civilization where monogamy is commonly practiced and self-restraint is a cherished moral value.
For one reason or another, many young people in love are not able to enter into married life as early as they wish. While marriage is still some distance in the future, or even an uncertain quantity, these people enter into relationships, of which sex forms a significant part. This happens not only among adults, who must legally answer to their own conduct, but also among teenagers who are still immature, emotionally unstable, and tend to act in irresponsible ways. Peer pressure and altered moral values are an important contributing factor to the escalation of the problem. The trend toward extramarital sex has become so
common that it is now virtually taken for granted. Contubernal arrangements are becoming increasingly popular, and marriage is relegated to a place of insignificance, jeopardizing in the process the sanctity of family life.
In the context of these developments, the third precept becomes all the more relevant and meaningful. Unlike killing, which certain circumstances seem to warrant, there is hardly any plausible excuse for sexual promiscuity, except human weaknesses and inability to restrain the sexual urge. However, there is a distinction between sexual promiscuity and sexual relationship based on mutual trust and commitment, even if the latter were a relationship between two single adults. Thus one may begin to practice the third precept by resolving not to be involved in sexual activities without an earnest intention and serious commitment of both parties. This means that sex should not be consummated merely for the sake of sexuality, but should be performed with full understanding within the people involved and with mutual responsibility for its consequences. A certain level of maturity and emotional stability is necessary to ensure a healthy and productive sexual relationship between two partners. With the realization that there is a better and more noble path to follow than promiscuity, one may see the wisdom of self-restraint and the benefit of establishing a more lasting and meaningful relationship which, rather than impeding one's spiritual progress, may enhance it. Finally, if anything else fails to convince people of the danger and undesirability of sexual promiscuity, perhaps the phenomenal AIDS epidemic will. This may seem beside the point, since moral precepts and moral integrity are matters that concern inner strength, fortitude, and conscientious practice, not fear and trepidation based on extraneous factors. It is, nevertheless, worthwhile to consider the connection between promiscuous behavior and the AIDS epidemic and realize how strict observance of the third Buddhist moral precept could greatly reduce the risk of infection or spread of this deadly disease. Acceptance of this fact may also lead to an appreciation of the value of morality and moral precepts as laid down by the Buddha, consequently strengthening conviction in the Dharma practice.
Dharma
