NEKKHAMMA

The writing of this blog article was inspired by Ācariya Bro Tan who had recently delivered a talk during this period of Gimhana Retreat in Nalanda Centre. Coincidentally, this month is also a fasting month or bulan puasa in Malay for the Muslims, where they are compulsory to abstain from food and drinks when the sun can be seen as well as refraining from unwholesome actions and speeches to cultivate patience and noble values. In other words, it is an annual tradition of renouncing from sensual pleasures and unwholesome deeds for a month.

In Buddhism, renunciation goes beyond that. Renunciation or nekkhamma in Pali term, means to give up sensual pleasures to achieve freedom from craving and attachments. Living in this world of sensuality (kāmaloka), it is undeniably that we are all indulged and attached to sensual pleasures (kāmacanda). Because of these pleasurable attachments, we are easily craved onto something, hence continuously trapped in the samsaric cage for a very long time. Being one of the ten perfections, nekkhamma serves as one of the prerequisites towards the attainment of the ultimate bliss or nibbana. Having the thought of renunciation is also a practise of having the Right Intention (sammā sankappa) aside from non-ill will and harmlessness.

Many had the wrong idea of renunciation. Many had thought that to renounce means to give up everything, including one's own parents, which means to renounce is an immoral act as it is against filial piety. But, the truth is, renunciation does not mean that we can't be filial towards our parents. Renunciation is a process of giving up sensuality, ill-will and harm, not a way to escape from reality nor to escape from being filial via monastic life. The truth is, no matter who renounces, one still have to face and deal with the reality, but of course without craving or attachment towards that reality. I did observe my own where a venerable sir had been carrying his filial responsibility after he had renounced by taking care of his late father until his demise. Of course, this can be done if the conditions are met. Well, to sum it all, to renounce means to give up on cravings, not escaping from reality. There is no way anyone could escape from reality!

One would ask, why I'm still here? Why don't I just renounce? Well, I'm not ready to renounce yet as my conditions are not favourable right now. One could not renounce that easily if conditions are not met. However, I can start renouncing the thoughts of ill-will and harm towards others and live in accordance to Dhamma. I believe, this is what laymen who are still occupied with worldly responsibilities can do up to their permissible conditions, where they still have the opportunity to cultivate the Right Intention but not up to a very wholesome level. Of course, this can only be done with the diligent practice of meditation and mindfulness. According to ācariya, there are three things we had to renounce in the end; sensuality (kāma), ill-will (vyāpāda) and violence (vihimsā). 

Also, I would like to express my pīti or appreciative joy towards Sis Ze Wen who had found her purpose of life and renounced as Sayalay Dhammadhara in Tusita Hermitage. May she one day be able to fulfill her ultimate aspiration.

Āññā hi lābhūpanisā

             āññā nibbānagāmini

   Evam etaṁ abhiññāya

                        bhikkhu Buddhassa sāvako

         Sakkāram nābhinandeyya

              vivekaṁ anubrūhaye

~Dhp. 75~

Surely, the path that leads to worldly gain is one, and the path that leads to Nibbāna is another. Understanding this, the bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment. My life journey continues...