Hello
I am just wondering what the Buddhist Teachings have to say about donating sperm? Is donating sperm also dāna?
Sperm Donation
Re: Sperm Donation
Well, if it was Dana, it would've been Dana with unwholesome intent (ie. to create the Dana "product", a dude must engage in certain "actions" involving unwholesome visual, mental, physical, etc. aspects ).
Re: Sperm Donation
It is very difficult to differentiate between good karma and Dana in my opinion.canadianbuddhist wrote: ↑Sat Feb 16, 2019 6:42 pm Hello
I am just wondering what the Buddhist Teachings have to say about donating sperm? Is donating sperm also dāna?
Considering Santas post I would imagine it is dark and bright karma with dark and bright results.
“As the lamp consumes oil, the path realises Nibbana”
Re: Sperm Donation
The buddha was not aware of such a thing.
He only knew when a male union with a female, when female is in season and when ganghaba is present, then a new life can be created. And what ganghaba really means still beat me........
He only knew when a male union with a female, when female is in season and when ganghaba is present, then a new life can be created. And what ganghaba really means still beat me........
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Re: Sperm Donation
It can be, though I doubt it would count as such if the semen were being donated merely for the purpose of impregnating someone. The Vinaya Piṭaka lists ten motives for masturbation on the part of males, of which three or four might be viewed as instances of dāna.
1. For the sake of health,
2. For the sake of pleasure,
3. For the sake of a medicine,
4. For the sake of a gift (to insects, says the Commentary ...)
5. for the sake of merit,
6. for the sake of a sacrifice,
7. for the sake of heaven,
8. for the sake of seed (to produce a child—a bhikkhu who gave semen to be used in artificial insemination would fit in this category),
9. for the sake of investigating (e.g., to diagnose one’s health),
10. for the sake of playfulness or fun.
https://www.dhammatalks.org/vinaya/bmc/Section0011.html
Yena yena hi maññanti,
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
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Re: Sperm Donation
7th, 5th point explain someone. cant understand the inner meaning?Dhammanando wrote: ↑Sun Feb 17, 2019 3:15 pmIt can be, though I doubt it would count as such if the semen were being donated merely for the purpose of impregnating someone. The Vinaya Piṭaka lists ten motives for masturbation on the part of males, of which three or four might be viewed as instances of dāna.
1. For the sake of health,
2. For the sake of pleasure,
3. For the sake of a medicine,
4. For the sake of a gift (to insects, says the Commentary ...)
5. for the sake of merit,
6. for the sake of a sacrifice,
7. for the sake of heaven,
8. for the sake of seed (to produce a child—a bhikkhu who gave semen to be used in artificial insemination would fit in this category),
9. for the sake of investigating (e.g., to diagnose one’s health),
10. for the sake of playfulness or fun.
https://www.dhammatalks.org/vinaya/bmc/Section0011.html
I may be slow learner but im at least learning...
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Re: Sperm Donation
Most or almost all of these are an offense for bhikkhus, correct? Or all, if intentional? Also for samanera?Dhammanando wrote: ↑Sun Feb 17, 2019 3:15 pmIt can be, though I doubt it would count as such if the semen were being donated merely for the purpose of impregnating someone. The Vinaya Piṭaka lists ten motives for masturbation on the part of males, of which three or four might be viewed as instances of dāna.
1. For the sake of health,
2. For the sake of pleasure,
3. For the sake of a medicine,
4. For the sake of a gift (to insects, says the Commentary ...)
5. for the sake of merit,
6. for the sake of a sacrifice,
7. for the sake of heaven,
8. for the sake of seed (to produce a child—a bhikkhu who gave semen to be used in artificial insemination would fit in this category),
9. for the sake of investigating (e.g., to diagnose one’s health),
10. for the sake of playfulness or fun.
https://www.dhammatalks.org/vinaya/bmc/Section0011.html
Can you also clarify what might apply to upāsaka laymen and anagārika 10 precept laymen?
- MettaDevPrac
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Re: Sperm Donation
I think that sperm donation is bhava-tanha.
«He does not construct even the subtlest apperception with regard
to what is seen, heard or thought; how would one conceptualise
that Brahmin in this world, who does not appropriate a view?
They do not fabricate, they do not prefer, they do not accept any
doctrine; the Brahmin cannot be inferred through virtue or vows,
such a person has gone to the far shore and does not fall back.»
- Snp 4.5 -
Re: Sperm Donation
I suspect the same
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: Sperm Donation
I don't get it either - is it just that you can get deluded in that particular way, thinking there is some merit in it, or that it could lead to heaven?confusedlayman wrote: ↑Thu Mar 19, 2020 7:59 am7th, 5th point explain someone. cant understand the inner meaning?Dhammanando wrote: ↑Sun Feb 17, 2019 3:15 pmIt can be, though I doubt it would count as such if the semen were being donated merely for the purpose of impregnating someone. The Vinaya Piṭaka lists ten motives for masturbation on the part of males, of which three or four might be viewed as instances of dāna.
1. For the sake of health,
2. For the sake of pleasure,
3. For the sake of a medicine,
4. For the sake of a gift (to insects, says the Commentary ...)
5. for the sake of merit,
6. for the sake of a sacrifice,
7. for the sake of heaven,
8. for the sake of seed (to produce a child—a bhikkhu who gave semen to be used in artificial insemination would fit in this category),
9. for the sake of investigating (e.g., to diagnose one’s health),
10. for the sake of playfulness or fun.
https://www.dhammatalks.org/vinaya/bmc/Section0011.html
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Re: Sperm Donation
Donation arises out of Dana. Sperms are ejected out from Kama Tanha ( desire for pleasure). Secondly Dana is two fold with first as damma Dana and the next is resources for living.
Agganna sutta makes it clear that gender was created by Kama Tanha and has been a reason for suffering.
Therefore I believe that sperm donation does not include material for discussion of niklesha.
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Re: Sperm Donation
It's important to understand that the foci of taṇha (craving) are not the nature or origin of sufferng, and only tangeantly involved in cessation and practice leading to cessation of taṇha.
In the craving for a car, for example, the car is not the cause of suffering. Women, as another example, are not the cause of suffering. (Neither are men.) The fast- or slow- paced job is not the cause of suffering.
The cause of suffering is described in MN9 Sammādiṭṭha Sutta
https://suttacentral.net/mn9/en/sujato#36-38.2
The path leading to the cessation of suffering is the Noble Eightfold Path. Establishing Right View, and also refining and deepening understanding of Right View, is an essential part. This only ends at nibbana or maybe parinibbana, as far as I know.
However, understanding thoroughly the nature, causes, cessation, and practice leading to cessation of suffering took time for every bodhisatta, and certainly too for every disciple. So may each of us, and everyone, have the requisites for the spiritual life, and be diligent.
In the craving for a car, for example, the car is not the cause of suffering. Women, as another example, are not the cause of suffering. (Neither are men.) The fast- or slow- paced job is not the cause of suffering.
The cause of suffering is described in MN9 Sammādiṭṭha Sutta
https://suttacentral.net/mn9/en/sujato#36-38.2
Sperm donation appears to involve craving for sensual pleasures, or craving for continued existence, or both. Desiring to perpetuate DNA may involve views depending on delusions about identity or self physicalisms. Whatever the view, it doesn't appear to be Right View, and appears to be expressions of moha delusion and lobha greed.And what is the origin of suffering? Katamo cāvuso, dukkhasamudayo?
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—
craving for sensual pleasures, craving for continued existence, and craving to end existence. kāmataṇhā bhavataṇhā vibhavataṇhā—
This is called the origin of suffering. ayaṃ vuccatāvuso, dukkhasamudayo.
The path leading to the cessation of suffering is the Noble Eightfold Path. Establishing Right View, and also refining and deepening understanding of Right View, is an essential part. This only ends at nibbana or maybe parinibbana, as far as I know.
However, understanding thoroughly the nature, causes, cessation, and practice leading to cessation of suffering took time for every bodhisatta, and certainly too for every disciple. So may each of us, and everyone, have the requisites for the spiritual life, and be diligent.
- MettaDevPrac
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Re: Sperm Donation
MettaDevPrac wrote: ↑Mon Mar 23, 2020 5:08 am It's important to understand that the foci of taṇha (craving) are not the nature or origin of sufferng, and only tangeantly involved in cessation and practice leading to cessation of taṇha.
In the craving for a car, for example, the car is not the cause of suffering. Women, as another example, are not the cause of suffering. (Neither are men.) The fast- or slow- paced job is not the cause of suffering.
The cause of suffering is described in MN9 Sammādiṭṭha Sutta
https://suttacentral.net/mn9/en/sujato#36-38.2Sperm donation appears to involve craving for sensual pleasures, or craving for continued existence, or both. Desiring to perpetuate DNA may involve views depending on delusions about identity or self physicalisms. Whatever the view, it doesn't appear to be Right View, and appears to be expressions of moha delusion and lobha greed.And what is the origin of suffering? Katamo cāvuso, dukkhasamudayo?
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—
craving for sensual pleasures, craving for continued existence, and craving to end existence. kāmataṇhā bhavataṇhā vibhavataṇhā—
This is called the origin of suffering. ayaṃ vuccatāvuso, dukkhasamudayo.
The path leading to the cessation of suffering is the Noble Eightfold Path. Establishing Right View, and also refining and deepening understanding of Right View, is an essential part. This only ends at nibbana or maybe parinibbana, as far as I know.
However, understanding thoroughly the nature, causes, cessation, and practice leading to cessation of suffering took time for every bodhisatta, and certainly too for every disciple. So may each of us, and everyone, have the requisites for the spiritual life, and be diligent.