Nekkahmma Paramitha (Renunciation)

By Ven Panditha M. Dhammagavesi

For those who are interested in understanding the significance of practising nekkahmma paramitha, should look at these following aspects with regard that particular virtue. Firstly, We should understand the real meaning of Nekkahmma. Secondly, how the Buddha practised in his previous existences and last life. Finally, what are the benefits that followers could experience?

Now, I am going to look at the meaning of Nekkahmma. It is renunciation, abandance or letting go. To practise 'letting go' is giving up of fleeting sensual pleasures. When we are engaged in doing so we must consider the following these three perspectives: (1) One has to reflect on vanity, insubstantiality, emptiness, and impermanence, of sense pleasures. (2) The advantages that one could gain from one's practices of renunciation. (3) The higher spiritual attainments which one could obtain from practicing renunciation. Renunciation would not become fruitful if one does not consider the above mentioned aspects in one's own practice. On the contrary one can argue that if there is no pleasure in sensual indulgence, why do ordinary people spend so much money, time and everything for the gratification of their senses: eye, nose, tongue, ear and body. Of course there is. We can not deny it. Even the Buddha does not deny that there is no amusement in the indulgence of sensual pleasures. But the problem is that all types of enjoyment, which we derive through sense faculties, do not last long as we wish. They appear and disappear causing unexpected psychological and biological unsatisfactorinesses and suffering.

The Buddha shows us the realistic viewpoint of sensual pleasures in one of his dhamma discourses. The Following three words, 'Enjoyment' (assada), 'Unsatisfactoriness' (adinava) and 'Liberation' (nissarana) are very important to understand the fleeting nature of worldly pleasures and the significance of renunciation.

For example, think about desirable material objects such as a picture, a flower, a piece of furniture or beloved one like a wife, a husband, a child, a mother, a father, a boy or a girl. You can derive happiness from the objects as long as you can keep them as you wish. It is called (assada). When we lose them or when they are broken, changed, deformed or disappeared, we become upset, get angry, feel sorry, worry and miserable. Also you can derive happiness from the people as long as they behave and act the way we expect from them to. When it is otherwise, We react in such a way that we lose control of ourselves. It is called (adinava). That is why the Buddha says every thing in this world is subject to suffering. It is clearly illustrated in the Noble Truth of Suffering: Birth is suffering. Decay is suffering. Disease is suffering. Death is suffering. Association with undesirable things, people and conditions is suffering. Separation from beloved condition, things and people is suffering. In brief, attachment to five aggregates is suffering. Therefore if one tries to understand this reality and attempt to reduce and eradicate craving for worldly conditions, things and people, it is called 'liberation' (nissarana). That liberation is the real Nekkahmma Renunciation.

Can we live in this world without material things and people? This question has been frequently raised. The answer is we cannot. Even the monks who lead a monastic life cannot live without the basic requisites. Every one is supposed to use them without getting attached to them and with fully the understanding of the concept of impermanence. Attachment brings about suffering and destroys spiritual upliftment. The stronger the attachment, stronger the suffering is. The less stronger the attachment, the less stronger the suffering is. No attachment, means no suffering.

At this stage, we should focus on how the Buddha practised this virtue in one of his previous existence and in last birth as well. Let me narrate a story regarding craving for property that is a barrier to enlightened life. To overcome one's desire is the highest conquest one can achieve.

When the Buddha entered the Dhamma Hall the monks had gathered, were talking about a monk named Chittahattha Sariputta. He was once a farmer and one day when he was coming back from his farm he entered a monastery. A bawl of sweets was received from a monk. His act led him to become a monk. Though he was trying to reach a higher mental state. But his mind was dominated by lust. So he went back home. Again he entered the monkhood and after some time again he went back home. The same thing happened for six times. But the seventh time he made a firm determination to master the whole Abhidhamma, and practice meditation. As a result of doing so he attained the final stage of holy life (Nibbana). Being told by monks to the Buddha this story Buddha advised the monks and told a story about one of his previous lives.

Once upon a time the Bodisatta was born and grew to be a Gardener. He was known as Spade Sage. He cleared a piece of land and grew different kinds of vegetables, sold them and earned a living. It was a hard life for him. He had no valuable property but a

Spade. Realizing the nobility of forsaking worldly materials, he resolved to hide his spade and went to a hermitage to become a recluse. After some days craving for the spade arose in his mind. He was not able to control his greedy thought. Therefore, he left the hermitage for the sake of his blunt spade. Again and again the same thing happened to him for six times. For the seventh time he made a firm determination to throw it to a river before he become a recluse again. He went to a riverside and thought that if he saw the spade in the river he would come back again to fish it out. So he turned around, whirled three times with closed eyes and threw it away in to the river. Immediately after throwing it away, he shouted saying "I have conquered! I have won!" The king who was riding an elephant after having a bath in that same river heard the words proclaimed by Spade sage. The king became alarmed hearing it, because he thought that the kingdom had been conquered by someone. Then order was given to one of his ministers to bring the person who uttered these words before the king. The minister brought the Spade Sage. After questioning the Spade Sage, The king realized that The Spade Sage had won his lust by throwing away his only valuable property. The Spade Sage's sole intention was renounce his worldly life and not to conquer the kingdom or a part of it. At the time when he was talking to the king he could focus his mind on water of the river and obtained insight. By this accumulated mental power he rose himself in the air and seated in the sky and advised the ling with Dhamma. Then he became a recluse and went back to the monastery. (For more details refer to KUDDALA JATAKA) As a result of practicing renunciation for a long time during his past lives, the Bodisatta could renounce the whole world in his last life for the sake of Buddhahood in order to save beings from universal suffering. An old person, a sick person, a dead body, a recluse, the Prince Siddartha saw these four sights when he was outside the place, made him a tremendous contribution to his detachment of the worldly life and realize The Four Noble Truths.

Now I think that we should move on to understand some benefits of practising 'letting go'. One could sacrifice one's own property, time, skills, knowledge or any other things to the welfare of others. One can be away from worry, fear, craving and other selfish thoughts. One can develop supermundane knowledge because he does not indulge in sensual pleasures. One can experiences transcendental happiness, which comes from detachment.

Judgement

Each person you meet is in a specific stage of their life, a stage you may have passed or not yet reached. Judging them by your standards and experience is therefore not only unfair, but could lead to unnecessary anger and frustration.