➥ nekkhamma:

• for nekkhamma:
  • unsensuousness
  • the practice of unsensuousness
  • unsensuous

Etymology

The derivation of nekkhamma is uncertain. PED says it may be derived from:

1) Nikkhamati ‘to go forth from, to come out of, to get out, issue forth, depart’ (PED).

2) Nikkāma: ‘without craving or lust, desireless’ (PED).

But in actual useage it contrasts sensuousness. This suggests a derivation from Nikkāma in the meaning ‘without sensuous pleasure.’ This fits the following quotes:

1) Three spiritually unwholesome ways of thought: sensuous thought, unbenevolent thought, malicious thought. Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.

Tayo akusalasaṅkappā: kāmasaṅkappo vyāpādasaṅkappo vihiṁsāsaṅkappo. Tayo kusalasaṅkappā: nekkhammasaṅkappo avyāpādasaṅkappo avihiṁsāsaṅkapo. (DN iii 215)

2) The deliverance from sensuous pleasure, that is, the practice of unsensuousness.

kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ. (DN iii 275)

Renunciation and the practice of unsensuousness

Nekkhamma is usually called ‘renunciation,’ which implies the renouncing of things unnecessary to the religious life. But nekkhamma must surely involve not having those things in the first place. It seems better represented by the term ‘the practice of unsensuousness.’ These terms fit with the way in which nekkhamma is paired in the suttas.

Paired with seclusion from sensuous pleasure

Nekkhamma is paired in the scriptures with:

• seclusion [from sensuous pleasures and spiritually unwholesome factors]

viveka (AN iv 233)

• being withdrawn from human fellowship

gaṇasmā vūpakaṭṭho (MN iii 110)

• deliverance from sensuous pleasure

kāmānametaṁ nissaraṇaṁ. (DN iii 275)

• freedom from attachment, hatred, and undiscernment of reality

khayā rāgassa vītarāgattā… khayā dosassa vītadosattā… khayā mohassa vītamohattā nekkhammādhimutto hoti. (AN iii 377)

See Illustrations for fuller quotations.

Paired against enjoyment of sensuous pleasure

Nekkhamma is paired against:

• enjoying sensuous pleasure

kāme paribhuñjanto. (MN iii 130)

• sensuous yearning

kāmadhātu: Chayimā ānanda dhātuyo kāmadhātu nekkhammadhātu vyāpādadhātu avyāpādadhātu vihiṁsādhātu avihiṁsādhātu. (MN iii 62)

• taking delight in human fellowship

gaṇārāmo. (MN iii 110)

• eating as much as one’s belly will hold, giving oneself over to the pleasures of sleep, languor, and torpor

nahanūna me āyasmanto imassa nekkhammasukhassa… yassāhaṁ nekkhamma sukhassa… nikāmalābhī assaṁ akicchalābhī akasiralābhī tathā hi me āyasmanto yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyuttā viharanti. (AN iv 343)

• fondness and attachment

chandarāgo. (SN iii 232)

See Illustrations for full quotes.

Illustration: nekkhamma, unsensuousness; nekkhamma, unsensuous

Because of the phenomenon of unsensuousness, unsensuous mental imagery arises, unsensuous thought, unsensuous hankering, unsensuous passion, unsensuous quests.

Nekkhammadhātuṁ bhikkhave paṭicca uppajjati nekkhammasaññā. Nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo. Nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando. Nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho. Nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā.

Engaged in unsensuous quests the learned noble disciple conducts himself rightly in three ways: by body, speech, and mind.

Nekkhammapariyesanaṁ bhikkhave pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati: kāyena vācāya manasā. (SN ii 152)

Illustration: nekkhamma, unsensuousness

There are these six phenomena:

Chayimā ānanda dhātuyo

sensuous yearning phenomenon, unsensuousness phenomenon

kāmadhātu nekkhammadhātu

ill will phenomenon, goodwill phenomenon

vyāpādadhātu avyāpādadhātu

maliciousness phenomenon, compassion phenomenon

vihiṁsādhātu avihiṁsādhātu. (MN iii 62)

Illustration: nekkhamma, the practice of unsensuousness

A bhikkhu, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]… fourth jhāna.

Idhūdāyi bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati… catutthaṁ jhānaṁ upasampajja viharati.

This is called the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment. This pleasure should be pursued, developed, and cultivated, I declare. It should not be feared.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ āsevitabbaṁ bhāvetabbaṁ bahulīkātabbaṁ. Na bhāyitabbaṁ etassa sukhassāti vadāmi. (MN i 454)

Comment:

Vivekajaṁ: ‘born of seclusion [from sensuous pleasures and spiritually unwholesome factors].’ See Glossary sv Viveka.

Illustration: nekkhamma, the practice of unsensuousness

Indeed, Ānanda, there is no possibility that a bhikkhu who takes pleasure and delight in company, who is given to the enjoyment of company, taking pleasure and delight in human fellowship, given to the enjoyment of human fellowship, can be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment.

So vatānanda bhikkhu saṅgaṇikārāmo saṅgaṇikārato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. Yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti netaṁ ṭhānaṁ vijjati.

But a bhikkhu who dwells alone, withdrawn from human fellowship, may well be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment.

Yo ca kho so ānanda bhikkhu eko gaṇasmā vūpakaṭṭho viharati. Tassetaṁ bhikkhuno pāṭikaṅkhaṁ: yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ1 tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti ṭhānametaṁ vijjati. (MN iii 110)

Illustration: nekkhamma, the practice of unsensuousness

Sensuous pleasure, a vile pleasure, the pleasure of the common man, an ignoble pleasure, this is a state associated with pain, distress, vexation, and anguish. It is a wrong practice. Therefore it is defiled.

Tatra bhikkhave yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā. Tasmā eso dhammo saraṇo.

But the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment, this is a state not associated with pain, distress, vexation, and anguish. It is a right practice. Therefore it is undefiled.

Tatra bhikkhave yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ adukkho eso dhammo anupaghāto anupāyāso apariḷāho sammāpaṭipadā. Tasmā eso dhammo araṇo. (MN iii 236)

Illustration: nekkhamma, the practice of unsensuousness

When you are assembled and met together and abide given to company, I think that surely you are unable to attain the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment which I can.

Tumbhākampi kho nāgita saṅgamma samāgamma saṅgaṇikavihāraṁ anuyuttānaṁ viharataṁ evaṁ hoti: nahanūna me āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino yassāhaṁ

Or I see bhikkhus joking and merry making by poking one another with their fingers and think the same thing.

Idhāhaṁ nāgita bhikkhū passāmi aññamaññaṁ aṅgulipatodakehi sañjagghante saṅkīḷante. Tassa mayhaṁ nāgita evaṁ hoti…

Or I see bhikkhus after eating as much as their bellies will hold, giving themselves over to the pleasures of sleep, languor, and torpor, and think the same thing.

Idhāhaṁ nāgita bhikkhū passāmi yāvātthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutte viharante. Tassa mayhaṁ nāgita evaṁ hoti…. (AN iv 342-3)

Illustration: nekkhamma, the practice of unsensuousness

Some might say that the arahant is intent on the practice of unsensuousness out of faith [in the perfection of the Perfect One’s enlightenment]

saddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto ti.

But the arahant is intent on the practice of unsensuousness due to freedom from attachment, hatred, and undiscernment of reality

khayā rāgassa vītarāgattā… dosassa vītadosattā… mohassa vītamohattā nekkhammādhimutto hoti. (MN i 302)

Illustration: nekkhamma, the practice of unsensuousness

Fondness and attachment regarding the visual sense… the mental sense is a spiritual defilement.

yo bhikkhave cakkhusmiṁ… manasmiṁ chandarāgo cittasse’so upakkileso

When a bhikkhu has abandoned the spiritual defilement in these six cases, his mind inclines to the practice of unsensuousness.

yato kho bhikkhave bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti nekkhammaninnaṁ cassa cittaṁ hoti. (SN iii 232)

Illustration: nekkhamma, the practice of unsensuousness

A mind trained in the practice of unsensuousness becomes wieldy in regard to those things that are to be known through transcendent insight.

nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati abhiññā sacchikaraṇiyesu dhammesū ti. (SN iii 232)

➥ nekkhammena: (main article see: nekkhamma)

Illustration: nekkhammena, the practice of unsensuousness

Indeed, there is no possibility that Prince Jayasena, living amidst sensuous pleasure, enjoying sensuous pleasure, being consumed by sensuous thought, tormented by sensuous passion, eager in the quest for sensuous pleasure, could know or see or realise that which can be known, seen, attained and realised through the practice of unsensuousness.

So vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhiti vā sacchi vā karissatīti netaṁ ṭhānaṁ vijjati. (MN iii 130)

➥ nekkhammaṁ: (main article see: nekkhamma)

Illustration: nekkhammaṁ, the practice of unsensuousness

In this regard, when a bhikkhu is contemplating sensuous pleasure, his mind is not energised, nor does it becomes serene, settled, intent upon it. But when contemplating the practice of unsensuousness his mind becomes energised, serene, settled, and intent upon it.

Idha bhikkhave bhikkhuno kāmaṁ manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv adhimuccati). Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati. See IGPT sv adhimuccati).

When his mind is well-directed, well-developed, has completely emerged from sensuous pleasure, been liberated and emancipated from it, then whatever vexatious and anguishing perceptually obscuring states that arise due to pursuing sensuous pleasure, he is freed from them. He does not experience that sense impression. This is called deliverance from sensuous pleasure.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā mutto so tehi na so taṁ vedanaṁ vediyati. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. (AN iii 245)

Illustration: nekkhammaṁ, the practice of unsensuousness

If one such as he ends up going forth [into the ascetic life], the practice of unsensuousness being his aspiration and delight, being prudent, best of men he’ll be, peerless, never more to be reborn.

Sace ca pabbajjamupeti tādiso nekkhammachandābhirato vicakkhaṇo
Aggo na so gacchati jātu khambhataṁ naruttamo esahi tassa dhammatā ti. (DN iii 147)

Illustration: nekkhamma, the practice of unsensuousness

In that case, the bhikkhu, mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.

Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. (AN iv 233)