Well, I would say that being a Sutra it means that it may have adopted some East Asian cultural accretions along the way. You see the Uposatha Sutta of the Pali Canon makes no mention of forms of sexuality but actually says:...Upasakasila Sutra
Anybody care to explain this?
http://www.accesstoinsight.org/tipitaka ... .vaka.html3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring. Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.'
"All of you have given up that which is an obstacle to the Brahma-faring and behave like a Brahma. Your behavior is far from sexual intercourse. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the third factor of the Uposatha.
So actually it says that abstinence is the correct sexual behaviour for those taking the Uposatha Vows.
A commentary to the observance of Uposatha precepts for assessing if one has broken the precept states:
The commentaries to the Brahmajala-sutta and the Kangkha-vitarani cite two factors for the third precept:
sevanacittam — the intention to have sexual intercourse.
maggena maggap-pati-padanam — sexual contact through any one of the 'paths' (i.e., genitals, anus or mouth).
Also when describing the groups (of people) with which sex is inpermissible we find:
http://www.accesstoinsight.org/lib/auth ... satha.htmlThis Sutta does indeed deal with the Uposatha sila (the Eight Precepts), but what about the third precept in the pañca sila (the Five Precepts)? How many and what are the factors of this precept?
There are four factors of the third precept (kamesu micchacara):
agamaniya vatthu — that which should not be visited (the 20 groups of women).
tasmim sevana-cittam — the intention to have intercourse with anyone included in the above-mentioned groups.
sevanap-payogo — the effort at sexual intercourse.
maggena maggappatipatti — sexual contact through that adhivasanam effort.
What are the twenty types of women?
By group name they are:
matu-rakkhita — A woman who is kept by her mother is called matu-rakkhita.
pitu-rakkhita — A woman who is kept by her father is called pitu-rakkhita.
mata-pitu-rakkhita — A woman who is kept by both her mother and father is called mata-pitu-rakkhita.
bhatu-rakkhita — A woman who is kept by her older or younger brother is called bhatu-rakkhita.
bhagini-rakkhita — A woman who is kept by her older or younger sister is called bhagini-rakkhita.
nati-rakkhita — A woman who is kept by her relatives is called nati-rakkhita.
gotta-rakkhita — A woman who is kept by her clansmen is called gotta-rakkhita.
dhamma-rakkhita — A woman who is kept by people who practice Dhamma under the same teacher is called dhamma-rakkhita.
sarakkha — A woman who is kept by her husband is called sarakkha.
sapari-danda — A woman of such and such name and address, for misbehaving with whom a king levies a fine against a man, is called sapari-danda.
dhanak-kita — A woman whose indentureship was bought by a man intending to make her his wife is called dhanak-kita.
chanda-vasini — A woman who lives with a man of her own free will is called chanda-vasini.
bhoga-vasini — A woman who becomes the wife of a man because of his wealth is called bhoga-vasini.
pata-vasini — A destitute woman who becomes the wife of a man out of hope for things such as clothes is called pata- vasini.
oda-patta-kini — A woman whom a man has asked for in marriage, during the solemnization of which the elders of the family take hold of the bride and groom's hands, plunge the hands into a tray of water and give the blessing, "May both of you love each other and live happily together; do not break apart, just as the water in this tray does not break apart," is called oda-patta-kini.
obhata-cumbata — A woman who, being released from a heavy burden by a man, then becomes his wife is called obhata-cumbata.
dasi ca bhariya ca — A slave woman whom a man marries is called dasi-bhariya.
kamma-karini ca bhariya ca — A workwoman whom a man marries is called kamma-karini-bhariya.
dhaja-hata — A woman whom a man wins in battle and then makes his wife is called dhaja-hata.
muhut-tika — A woman living with a man for a certain period of time understanding that she is his wife is called muhut-tika.
Any man who encroaches on any one of these twenty groups of women, along with the factors mentioned above, breaks the third precept, kamesu micchacara.
Hmmmm... no mention of homosexuality again.
And from the Muluposatha Sutta: The Roots of the Uposatha we see again the emphasis on celibacy as the correct practice of the Uposatha precepts.
http://www.accesstoinsight.org/tipitaka ... .than.html"'As long as they live, the arahants — abandoning uncelibacy — live a celibate life, aloof, refraining from the sexual act that is the villager's way. Today I too, for this day & night — abandoning uncelibacy — live a celibate life, aloof, refraining from the sexual act that is the villager's way. By means of this factor I emulate the arahants, and my Uposatha will be observed.
So where were we? Ahhhh yes, utilitsing Dharma to justify homophobia. Well, it's just not happening really, is it?