Renunciation is the natural outcome when one obtains a deep understanding of the insubstantial, unsatisfactory, and undependable nature of sense desires and how we interact with what the Tathagata calls "The World," the Five Aggregates.
Renunciation can be challenging for a modern person living a Western lifestyle to understand; it can also be described as letting go, releasing, freeing oneself, not attaching to, abandoning, surrendering, dispassion, cessation, relinquishment, unbinding, liberating, and seeing the impersonal, not-self nature of "The World."
When one penetrates the second noble truth, the cause of "suffering," one naturally wants to abandon unwholesome thoughts and views, to free oneself from the perpetual cycle of clinging and aversion, surrender their sense of "self," and relinquish any wants and wishes in regards to "The World", realizing that the Five Aggregates are not-self, are created by causes and conditions, a mere phenomenon of nature.
This is Renunciation, the third truth held by the noble ones.
And what, friends, is the truth held by noble ones of the cessation of stress? The remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving. MN141
Renunciation doesn't mean rejecting or avoiding all worldly things; instead, it means not wanting to get entangled in the delusions of "The World". It requires a profound understanding that inner peace, free from the stress and unhappiness caused by clinging, aversion, and delusion, is the true path forward.
Renunciation arises naturally from understanding that forms, feelings, perceptions, mental formations, and cognition are insubstantial, undependable, and not worth clinging to. As a result of seeing this, one becomes dispassionate, lets go, lets these mind-created objects pass away and cease on their own naturally, without clinging or attaching to them.
It's important to understand that Renunciation is not merely a concept, thought, philosophy, or view. It is a deeply felt, whole-body, and conscious process or intention to continually liberate oneself from stress and unhappiness by disentangling oneself from the "World", the Five Aggregates.
Renunciation is rooted in the renunciation of the Five Aggregates themselves and seeing the body, feelings, perceptions, thoughts, and cognition as natural processes and not taking them personally, as not-self. It's the single-minded continual process or intention to let go of clinging to the Five Aggregates and the stress and dissatisfaction that it causes.
Read the following Sutta to understand why the whole path depends on renunciation:
AN9.41
Tapussa Sutta
At one time, the Blessed One was dwelling among the Mallas, in a town of the Mallas called Uruvelakappa. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms. After wandering for alms in Uruvelakappa and after the meal, on his return from the alms round, he addressed the Venerable Ananda: Ananda, stay here until I enter the great forest for the day's abiding. Yes, lord, Venerable Ananda replied. Then the Blessed One entered the great forest and sat down at the foot of a certain tree for the day's abiding.
Then the householder Tapussa approached Venerable Ananda; having approached, he paid homage to Venerable Ananda and sat down to one side. While sitting to one side, the householder Tapussa said to Venerable Ananda: We, venerable Ananda, are householders who indulge in sensual pleasures, delight in sensual pleasures, enjoy sensual pleasures, and rejoice in sensual pleasures.
For us, it seems like a downfall, the thought of renunciation. We have heard, venerable sir, that in this Dhamma and Discipline, young disciples minds leap up, become confident, steady, and liberated in renunciation. It seems, venerable sir, that there is a great distinction among disciples in this Dhamma and Discipline regarding renunciation.
There is a matter to be brought up with the Blessed One. Let us go to the Blessed One and, after paying homage to him, we will present this matter. As the Blessed One explains to us, so shall we remember it. Yes, venerable sir, the householder Tapussa replied.
Then Venerable Ananda, together with the householder Tapussa, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While sitting to one side, Venerable Ananda said to the Blessed One: This householder Tapussa says: We are householders who indulge in sensual pleasures... It seems like a downfall, the thought of renunciation. We have heard that in this Dhamma and Discipline, young disciples minds leap up... regarding renunciation.
It is so, Ananda, it is so. Even before my Enlightenment, when I was still an unenlightened Bodhisatta, I thought: Renunciation is good, solitude is good. But my mind did not leap up at renunciation, did not become confident, steady, or liberated, although I saw it as peaceful. I thought: What is the cause and condition why my mind does not leap up at renunciation? It occurred to me: I have not seen the danger in sensual pleasures and have not cultivated it; I have not realized the benefit of renunciation and have not cultivated it. That's why my mind does not leap up at renunciation.
It occurred to me: If I saw the danger in sensual pleasures and cultivated it, and if I realized the benefit of renunciation and cultivated it, there is a possibility that my mind would leap up at renunciation. Later, having seen the danger in sensual pleasures and cultivated it, and having realized the benefit of renunciation and cultivated it, my mind leaped up at renunciation, became confident, steady, and liberated, seeing it as peaceful. Then, secluded from sensual pleasures... I entered and dwelled in the first jhāna...
While I was dwelling in this way, perceptions and attentions accompanied by sensual pleasures beset me. It was an affliction for me... Just as pain would arise for a happy person leading to affliction, so too perceptions and attentions accompanied by sensual pleasures beset me. It occurred to me: What if I were to dwell without thought and examination... and enter and dwell in the second jhāna? But my mind did not leap up at the absence of thought and examination, did not become confident, steady, or liberated, seeing it as peaceful.
At that time, Ananda, it occurred to me: What is the reason, what is the condition, that my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace? It occurred to me, Ananda, that I have not seen the danger in thoughts, and that has not been much practiced by me; the benefit in non-thought has not been realized by me, and that has not been cultivated by me.
Therefore, my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace. It occurred to me, Ananda, that If I were to see the danger in thoughts and cultivate that more, and having realized the benefit in non-thought, were to cultivate that, there is a possibility that my mind would leap towards, become serene, become settled, become liberated in seeing this peace.
So, Ananda, after some time, having seen the danger in thoughts and having cultivated that more, and having realized the benefit in non-thought, I cultivated that. My mind, Ananda, leapt towards, became serene, became settled, became liberated in seeing this peace.
Thus, Ananda, with the subsiding of thought and examination, I entered and dwelled in the second jhana. While dwelling in this state, Ananda, thoughts accompanied by perception and attention arise in me.
This causes me discomfort. Just as, Ananda, discomfort would arise for a happy person; similarly, thoughts accompanied by perception and attention arise in me.
This causes me discomfort. It occurred to me, Ananda, What if I were to dwell detached from pleasure, with equanimity, mindful and fully aware, experiencing bodily happiness as the noble ones describe: equanimous, mindful, dwelling happily: entering and dwelling in the third jhana?
My mind, Ananda, in the absence of rapture, does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace. It occurred to me, Ananda, What is the reason, what is the condition, that my mind in the absence of rapture does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?
It occurred to me, Ananda, that I have not seen the danger in pleasure, and that has not been much practiced by me; the benefit in the absence of rapture has not been realized by me, and that has not been cultivated by me. Therefore, my mind in the absence of rapture does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.
It occurred to me, Ananda, that If I were to see the danger in pleasure and cultivate that more, and having realized the benefit in the absence of rapture, were to cultivate that, there is a possibility that my mind in the absence of rapture would leap towards, become serene, become settled, become liberated in seeing this peace. So, Ananda, after some time, having seen the danger in pleasure and having cultivated that more, and having realized the benefit in the absence of rapture, I cultivated that.
My mind, Ananda, in the absence of rapture, leapt towards, became serene, became settled, became liberated in seeing this peace. Thus, Ananda, detached from pleasure, with the fading of joy, I entered and dwelled in the third jhana. While dwelling in this state, Ananda, perceptions and attentions accompanied by pleasure arise in me. This causes me discomfort. Just as, Ananda, discomfort would arise for a happy person; similarly, perceptions and attentions accompanied by pleasure arise in me. This causes me discomfort.
It occurred to me, Ananda, What if I were to abandon both pleasure and pain, and the previous joy and grief, enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity? My mind, Ananda, in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.
It occurred to me, Ananda, What is the reason, what is the condition, that my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?
It occurred to me, Ananda, that I have not seen the danger in the happiness of equanimity, and that has not been much practiced by me; the benefit in neither-painful-nor-pleasant has not been realized by me, and that has not been cultivated by me. Therefore, my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.
It occurred to me, Ananda, that If I were to see the danger in the happiness of equanimity and cultivate that more, and having realized the benefit in neither-painful-nor-pleasant, were to cultivate that, there is a possibility that my mind in neither-painful-nor-pleasant would leap towards, become serene, become settled, become liberated in seeing this peace. So, Ananda, after some time, having seen the danger in the happiness of equanimity and having cultivated that more, and having realized the benefit in neither-painful-nor-pleasant, I cultivated that.
Having attained the benefit of neither-painful-nor-pleasant feeling, I pursued it. My mind, Ānanda, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having abandoned pleasure... I dwell in the fourth jhāna. While dwelling in this state, equanimous perception and attention arise in me, causing me discomfort. Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, equanimous perception and attention arise in me, causing me discomfort.
It occurred to me, Ānanda: What if I were to completely transcend perceptions of form, overcome resistance perceptions, and not pay attention to perceptions of diversity, and dwell in the base of infinite space? In the base of infinite space, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state.
It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite space? It occurred to me, Ānanda: The danger in forms was not seen by me, nor was it frequently practiced, and the benefit in the base of infinite space was not attained, nor was it pursued by me.
Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite space. It occurred to me, Ānanda: If I were to see the danger in forms and practice it frequently, and attain and pursue the benefit in the base of infinite space, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in observing this peaceful state. Thus, Ānanda, after some time, having seen the danger in forms and practiced it frequently, I attained and pursued the benefit in the base of infinite space.
My mind, Ānanda, in the base of infinite space, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having completely transcended perceptions of form, overcome resistance perceptions, and not paying attention to perceptions of diversity, I dwell in the base of infinite space. While dwelling in this state, perceptions and attention accompanied by form arise in me, causing me discomfort.
Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by form arise in me, causing me discomfort. It occurred to me, Ānanda: What if I were to completely transcend the base of infinite space and dwell in the base of infinite consciousness? In the base of infinite consciousness, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state.
It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite consciousness? It occurred to me, Ānanda: The danger in the base of infinite space was not seen by me, nor was it frequently practiced, and the benefit in the base of infinite consciousness was not attained, nor was it pursued by me.
Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite consciousness. It occurred to me, Ānanda: If I were to see the danger in the base of infinite space and practice it frequently, and attain and pursue the benefit in the base of infinite consciousness, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in observing this peaceful state.
Thus, Ānanda, after some time, having seen the danger in the base of infinite space and practiced it frequently, I attained and pursued the benefit in the base of infinite consciousness. My mind, Ānanda, in the base of infinite consciousness, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having completely transcended the base of infinite space, I dwell in the base of infinite consciousness. While dwelling in this state, perceptions and attention accompanied by the base of infinite space arise in me, causing me discomfort.
Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by the base of infinite space arise in me, causing me discomfort. It occurred to me, Ānanda: What if I were to completely transcend the base of infinite consciousness and dwell in the base of nothingness?
I would dwell having surpassed it, Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful?
Ananda, it occurred to me, the danger in the base of consciousness was not seen by me, and it was not much practiced by me, the benefit in the base of nothingness was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful.
Ananda, it occurred to me, If I were to see the danger in the base of consciousness and practice it frequently, and if I were to attain the benefit in the base of nothingness and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the base of nothingness, seeing it as peaceful.
So, Ananda, after some time, having seen the danger in the base of consciousness and practiced it frequently, having attained the benefit in the base of nothingness and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the base of nothingness, seeing it as peaceful. Thus, Ananda, having completely surpassed the base of consciousness, I dwell in the base of nothingness. Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of consciousness assail me. There is discomfort for me.
Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of consciousness assail me. There is discomfort for me. Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the base of nothingness, entering the base of neither-perception-nor-non-perception. Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful?
Ananda, it occurred to me, The danger in the base of nothingness was not seen by me, and it was not much practiced by me, the benefit in the base of neither-perception-nor-non-perception was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Ananda, it occurred to me, If I were to see the danger in the base of nothingness and practice it frequently, and if I were to attain the benefit in the base of neither-perception-nor-non-perception and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful.
So, Ananda, after some time, having seen the danger in the base of nothingness and practiced it frequently, having attained the benefit in the base of neither-perception-nor-non-perception and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Thus, Ananda, having completely surpassed the base of nothingness, I dwell in the base of neither-perception-nor-non-perception.
Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of nothingness assail me. There is discomfort for me. Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of nothingness assail me. There is discomfort for me. Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the base of neither-perception-nor-non-perception, entering the cessation of perception and feeling.
Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful?
Ananda, it occurred to me, The danger in the base of neither-perception-nor-non-perception was not seen by me, and it was not much practiced by me, the benefit in the cessation of perception and feeling was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful.
Ananda, it occurred to me, If I were to see the danger in the base of neither-perception-nor-non-perception and practice it frequently, and if I were to attain the benefit in the cessation of perception and feeling and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the cessation of perception and feeling, seeing it as peaceful.
Seeing the danger in the base of neither-perception-nor-non-perception, I often practiced it, having attained the benefit in the cessation of perception and feeling, I pursued it. Indeed, there is a place where my mind, in the cessation of perception and feeling, would leap, settle down, become tranquil, and be liberated, seeing this as peace.
Thus, Ananda, at a later time, seeing the danger in the base of neither-perception-nor-non-perception, I made it much of my practice, having attained the benefit in the cessation of perception and feeling, I pursued it. For me, Ananda, in the cessation of perception and feeling, my mind leaps, settles down, becomes tranquil, and is liberated, seeing this as peace.
Thus, Ananda, having completely transcended the base of neither-perception-nor-non-perception, I dwell having attained the cessation of perception and feeling, and through wisdom, my defilements came to an end. As long as I, Ananda, had not attained and emerged from these nine progressive abidings in order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people.
But when I, Ananda, had attained and emerged from these nine progressive abidings in order and reverse order, then I, Ananda, in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people, claimed to have awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me: Unshakeable is my liberation of mind, this is my last birth, now there is no more rebirth.
Renunciation in the Forest
Traditionally, individuals seeking liberation have renounced worldly life by going to live in the forest or some other wilderness. After a few months of separation from village life and worldly desires, the fever or "Fires of Nibbana" would die down. Worldly desires, intentions, and thoughts would subside enough for one to start to see things clearly.
Living in the wilderness for an extended time, the laws of nature become self-evident, namely that everything in nature is infinitely variable, constantly changing, born, arising, decaying, and dying. One clearly sees the interdependence and causes and conditions for all things in nature.
For example, a tree seedling arises from the soil, grows tall, matures, flowers, spreads its seeds, and eventually becomes part of the soil itself. Insects feed on the soil, their feces become fertilizer, rain and sun nourish plants, the wind blows, mountains erode, and rivers rise and fall according to the seasons.
One comes to realize that there is very little in nature to cling to. The notion of big or small, beautiful or ugly, and all judgments of the world find little footing here. One finds that one functions perfectly fine without any thoughts and that speech, logic, and judgment have little use.
One soon realizes that freedom from thoughts, judgments, and logic bring immense inner peace and contentment. Being alone in the wilderness, a new type of awareness arises: the unknowable, alive, mystical nature of the world—an inner "knowing."
Death becomes one's friend and not the enemy as previously believed, as one must remain constantly aware of any dangers, bringing a new aliveness, yet being totally at peace, understanding that fear, thoughts, and self-absorption have no place here.
Reflecting back on village life and the worldly realm, one realizes that the real danger was not the poisonous snakes and tigers or loneliness in the wilderness, but humanity's greed and delusion and mindless actions. By contemplating nature and the worldly life, one starts to develop Right View.
However, when one goes back into a nearby village for food, there still remains attachment, and there is still some fever and allure.
In ancient India 2600 years ago, If one is fortunate enough to find the Tathagata or one of his Arahant disciples, because Right View is partially established, one immediately recognizes and sees the value of the Tathagata's teachings, and the path to final liberation and ending of all worldly desires becomes clear.
One can now turn their mind inwards to the mind itself, where these same laws of nature reveal themselves. That is, like everything else in nature, the body is subject to birth, growth, decay, and death. One discovers that the "enhancements" created by the five aggregates—feelings, perceptions, thoughts, etc., are not-self, mere phenomena of nature, not necessary for happiness and that clinging to them is the cause of unhappiness.
The Tathagata explains the importance of seclusion in order to enter fully into emptiness:
MN122
Mahāsuññatasutta
Thus have I heard: At one time the Blessed One was dwelling among the Sakyans in Kapilavatthu in the Banyan Park.
Then, having robed himself in the morning and taking his bowl and outer robe, the Blessed One entered Kapilavatthu for alms. Having wandered for alms in
Kapilavatthu and after the meal, on his return from the alms round, he approached the monastery of Kāḷakhemaka for the day's abiding. At that time, in the monastery of Kāḷakhemaka, many dwellings had been prepared.
The Blessed One saw many dwellings prepared in the monastery of Kāḷakhemaka. Seeing them, it occurred to the Blessed One: Many dwellings have been prepared in the monastery of Kāḷakhemaka. Are there many disciples dwelling here? At that time, venerable Ānanda was making robes with many disciples in the monastery of Kāḷakhemaka.
Then, in the evening, the Blessed One, having emerged from seclusion, approached the monastery of Kāḷakhemaka; having approached, he sat down on the prepared seat. Sitting down, the Blessed One addressed venerable Ānanda: Ānanda, many dwellings have been prepared in the monastery of Kāḷakhemaka. Are there many disciples dwelling here?
Many dwellings have been prepared in the monastery of Kāḷakhemaka, venerable sir. Many disciples are dwelling here. It is the time for making robes, venerable sir. Indeed, Ānanda, a disciple does not shine if he is fond of company, delights in company, and is devoted to the enjoyment of company, being fond of a crowd, delighting in a crowd, and exulting in a crowd.
Such a disciple, Ānanda, fond of company, delighting in company, and devoted to the enjoyment of company, being fond of a crowd, delighting in a crowd, and exulting in a crowd, will not attain the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment: such attainment of happiness is not possible for him.
But, Ānanda, if a disciple dwells alone, withdrawn from the group, it is to be expected that he will attain the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment: such attainment of happiness is possible for him.
Such a disciple, Ānanda, fond of company, delighting in company, and devoted to the enjoyment of company, being fond of a crowd, delighting in a crowd, and exulting in a crowd, may attain temporary liberation of mind or not: such a state does not exist.
But, Ānanda, if a disciple dwells alone, withdrawn from the group, it is to be expected that he will attain temporary liberation of mind or unshakeable liberation: such a state exists. Ānanda, I do not see even one form whereby, if one is attached and delights in that form, there would not arise sorrow, lamentation, pain, grief, and despair due to the change and alteration of that form.
But, Ānanda, this dwelling has been fully awakened to by the Tathāgata, which is: non-attention to all signs, dwelling internally in emptiness. There, Ānanda, if disciples, nuns, laymen, laywomen, kings, royal ministers, sectarians, and followers of other sects come to visit the Tathāgata while he is dwelling in such a state, the Tathāgata engages in talk that is connected with seclusion, with a mind inclined to seclusion, supported by seclusion, withdrawn, delighting in renunciation, completely liberated from all conditions conducive to the defilements.
Therefore, Ānanda, if a disciple wishes: May I dwell internally in emptiness, then, Ānanda, that disciple should steady, settle, unify, and concentrate his mind internally. And how, Ānanda, does a disciple steady, settle, unify, and concentrate his mind internally? Here, Ānanda, a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna... the second jhāna... the third jhāna... the fourth jhāna.
Thus, Ānanda, a disciple steadies, settles, unifies, and concentrates his mind internally. He makes emptiness his object of meditation. For one making emptiness his object of meditation, the mind does not launch out, does not become placid, does not settle, does not become liberated.
Thus, Ānanda, a disciple knows: While I make emptiness my object of meditation, the mind does not launch out, does not become placid, does not settle, does not become liberated. Thus he is fully aware there. He makes emptiness his object of meditation externally... He makes emptiness his object of meditation both internally and externally... He makes signlessness his object of meditation.
Here, Ananda, while attending to the signless, the mind does not launch into the signless, does not grow confident, steady, or released. Thus, Ananda, a disciple knows: While I attend to the signless, my mind does not launch into the signless, does not grow confident, steady, or released.
Thus he is fully aware there. Therefore, Ananda, in that very former sign of concentration, the disciple should make his mind one-pointed, should compose it, should unify it, should concentrate it. He attends to the emptiness within. While he attends to the emptiness within, his mind launches into that emptiness, grows confident, steady, and is released.
Thus, Ananda, a disciple knows: While I attend to the emptiness within, my mind launches into that emptiness, grows confident, steady, and is released. Thus he is fully aware there. He attends to the emptiness outside... he attends to the emptiness both within and without... he attends to the signless.
While he attends to the signless, his mind launches into the signless, grows confident, steady, and is released. Thus, Ananda, a disciple knows: While I attend to the signless, my mind launches into the signless, grows confident, steady, and is released. Thus he is fully aware there.
If, Ananda, while the disciple lives in this abiding, his mind inclines to walking, he walks thinking: While I am walking, no evil unwholesome states of covetousness and grief will beset me.
Thus he is fully aware there. If his mind inclines to standing, he stands thinking: While I am standing, no evil unwholesome states of covetousness and grief will beset me.
Thus he is fully aware there. If his mind inclines to sitting, he sits thinking: While I am sitting, no evil unwholesome states of covetousness and grief will beset me.
Thus he is fully aware there. If his mind inclines to lying down, he lies down thinking: While I am lying down, no evil unwholesome states of covetousness and grief will beset me.
Thus he is fully aware there. If his mind inclines to speaking, he thinks: I will not engage in talk that is low, vulgar, common, ignoble, unconnected to the goal, not leading to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, Nibbana, such as talk of kings, robbers, ministers, armies, dangers, wars, food, drink, clothing, beds, garlands, scents, relatives, vehicles, villages, towns, cities, countries, women, heroes, street talk, well talk, talk of the dead, miscellaneous talk, talk of being, talk of the sea, and various kinds of talk like this.
Thus he is fully aware there. And if his mind inclines to speaking, he thinks: I will engage in talk that is connected to the goal, leading to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, Nibbana, such as talk of few desires, contentment, seclusion, non-entanglement, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation. Thus he is fully aware there.
If his mind inclines to thoughts, he thinks: I will not think thoughts that are low, vulgar, common, ignoble, unconnected to the goal, not leading to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, Nibbana, such as thoughts of sensuality, ill-will, and harm.
Thus he is fully aware there. And he thinks: I will think thoughts that are noble and lead outwards, leading to the complete destruction of suffering, such as thoughts of renunciation, non-ill-will, and non-harm.
Thus he is fully aware there. These, Ananda, are the five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desirable, agreeable, endearing, associated with sensual desire, and tantalizing. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desirable, agreeable, endearing, associated with sensual desire, and tantalizing.
These, Ananda, are the five cords of sensual pleasure. Herein, Ananda, a disciple should frequently reflect on his own mind: Do I have in me any craving and clinging regarding these five cords of sensual pleasure?
In one place or another, does the mental activity arise? If, Ananda, a disciple reflecting in this way understands: There is in me, in one place or another, the arising of mental activity in these five strands of sensual pleasure, then, Ananda, knowing this, the disciple understands:
The desire and lust in these five strands of sensual pleasure have not been abandoned by me. Thus, he is aware there. If, however, Ananda, a disciple reflecting in this way understands: There is not in me, in one place or another, the arising of mental activity in these five strands of sensual pleasure, then, Ananda, knowing this, the disciple understands: The desire and lust in these five strands of sensual pleasure have been abandoned by me.
Thus, he is aware there. These five aggregates of clinging, Ananda, are where a disciple, seeing their arising and passing, should dwell: This is form, this is the arising of form, this is the passing away of form; this is feeling... this is perception... these are formations... this is consciousness, this is the arising of consciousness, this is the passing away of consciousness.
As he dwells observing the arising and passing in these five aggregates of clinging, the notion of I am in these five aggregates of clinging is abandoned. Knowing this, Ananda, the disciple understands: The notion of I am in these five aggregates of clinging has been abandoned by me.
Thus, he is aware there. These, Ananda, are the teachings that are solely wholesome, leading to wholesomeness, noble, supramundane, not leading to further becoming, not leading to ill. What do you think, Ananda, seeing what benefit should a disciple follow the teacher even if it means going against his wishes?
For us, venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, having the Blessed One as refuge. It would be good, venerable sir, if the Blessed One would clarify the meaning of this statement. Having heard it from the Blessed One, the disciples will remember it.
No, Ananda, it is not fitting for a disciple to follow the teacher for this reason, that is, because of the sutta, geyya, veyyākaraṇa. Why is that? Because, Ananda, these teachings have been long heard, remembered, recited verbally, examined with the mind, and thoroughly penetrated by view.
And this talk, Ananda, that leads to the complete removal of the mental hindrances, suitable for attaining disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, such as talk on fewness of desires, contentment, seclusion, non-entanglement, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation: because of such talk, Ananda, it is fitting for a disciple to follow the teacher even if it means going against his wishes.
In such cases, Ananda, there is trouble with the teacher, trouble with the fellow disciples, and trouble with the holy life. And how, Ananda, is there trouble with the teacher? Here, Ananda, a certain teacher dwells in a secluded lodging: in a forest, at the root of a tree, in a mountain, in a cave, in a cemetery, in a forest haunt, in the open air, on a heap of straw.
As he dwells in such a challenging dwelling, brahmins and householders from towns and villages follow him. He desires gains, honor, and renown among those following brahmins and householders from towns and villages, becomes greedy, and reverts to abundance. This is called, Ananda, a teacher's trouble. Because of the teacher's trouble, he is overcome by evil, unwholesome states that defile, bring renewal of being, are fraught with suffering, resulting in future birth, aging, and death.
Thus, Ananda, there is trouble with the teacher. And how, Ananda, is there trouble with the fellow disciples? It is when a disciple of that teacher, emulating the teacher's seclusion, dwells in a secluded lodging: in a forest, at the root of a tree, in a mountain, in a cave, in a cemetery, in a forest haunt, in the open air, on a heap of straw. As he dwells in such a challenging dwelling, brahmins and householders from towns and villages follow him.
He desires gains, honor, and renown among those following brahmins and householders from towns and villages, becomes greedy, and reverts to abundance. This is called, Ananda, a fellow disciple's trouble. Because of the fellow disciple's trouble, he is overcome by evil, unwholesome states that defile, bring renewal of being, are fraught with suffering, resulting in future birth, aging, and death.
Thus, Ananda, there is trouble with the fellow disciples. And how, Ananda, is there trouble with the holy life? Here, Ananda, a Tathāgata appears in the world, an Arahant, a fully enlightened Buddha, endowed with wisdom and conduct, well-gone, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.
He dwells in a secluded lodging: in a forest, at the root of a tree, in a mountain, in a cave, in a cemetery, in a forest haunt, in the open air, on a heap of straw. As he dwells in such a challenging dwelling, brahmins and householders from towns and villages follow him.
And among those returning to the Brahmin and householder life in towns and in the countryside, he does not indulge in intoxication, does not fall into heedlessness, does not revert to abundance. Indeed, Ananda, a disciple of the teacher, promoting solitude as taught by that teacher, frequents a secluded dwelling: a forest, the foot of a tree, a mountain, a cave, a mountain cave, a charnel ground, a forest tract, an open space, a heap of straw.
As he dwells in such a remote place, Brahmins and householders return to him in towns and in the countryside. He indulges in intoxication, falls into heedlessness, reverts to abundance among those returning to the Brahmin and householder life in towns and in the countryside.
This, Ananda, is called a disturbance to the holy life. By the disturbance to the holy life, evil unwholesome states that defile, bringing renewal of being, accompanied by distress, ripening in suffering, leading to future birth, aging, and death, overwhelm him.
Thus, Ananda, is the disturbance to the holy life. Among these, Ananda, the disturbance caused by a teacher and the disturbance caused by fellow disciples, this disturbance to the holy life is more painful and bitter, and it even leads to downfall.
Therefore, Ananda, conduct yourselves towards me with friendliness, not with hostility. That will lead to your long-term welfare and happiness. How, Ananda, do disciples conduct themselves towards the teacher with hostility, not with friendliness?
Here, Ananda, the teacher teaches the Dhamma to the disciples out of compassion, for their welfare, thinking: This is for your welfare, this is for your happiness. But the disciples do not listen, do not lend ear, do not set their minds to understand, and they deviate from the teacher's instruction.
Thus, Ananda, disciples conduct themselves towards the teacher with hostility, not with friendliness. How, Ananda, do disciples conduct themselves towards the teacher with friendliness, not with hostility?
Here, Ananda, the teacher teaches the Dhamma to the disciples out of compassion, for their welfare, thinking: This is for your welfare, this is for your happiness. The disciples listen, lend ear, set their minds to understand, and they do not deviate from the teacher's instruction.
Thus, Ananda, disciples conduct themselves towards the teacher with friendliness, not with hostility. Therefore, Ananda, conduct yourselves towards me with friendliness, not with hostility. That will lead to your long-term welfare and happiness. I will not exert myself for you, Ananda, as the potter for the raw and underbaked. I will speak reprimanding; I will speak instructing. What is essential will remain.
Thus spoke the Blessed One. The venerable Ananda was pleased and rejoiced in the Blessed One's words.
The Greater Discourse on Emptiness is finished.
Renunciation in the Modern World
Renunciation becomes possible when one obtains a penetrating insight into stress and unhappiness, its causes, and is committed to putting substantial effort for the profound inner transformation required for its cessation.
Since many of us cannot abandon our worldly responsibilities to live a solitary life in the wilderness or have an Arahant as a teacher, we must create comparable conditions for tranquility and clear understanding to arise and make progress along the path. One needs to create a mental oasis amidst the jungle of the man-made world so that the right conditions to develop a peaceful and imperpetuable mind are established.
To develop an imperpetuable and peaceful mind, one has to lessen the mind's incessant dependence on objectification, logic, thoughts, and words.
Objectification is a disease, objectification is a cancer, objectification is an arrow. Therefore, you should train yourselves: ‘We will dwell with an awareness free of objectifications.’ SN 35:207
In the modern world, most people wrongly believe that knowledge is solely what one remembers and can express in words. However, true wisdom and knowing does not come from words or logic alone; it stems from a profound insight gained through clear understanding. While words may serve as pointers, if we merely cling to the words without penetrating their underlying truths, liberation is not possible.
Liberation requires cultivating the type of knowledge or wisdom that isn't based on logic, words, or thoughts but is innate in consciousness, sometimes referred to as intuition or, in ancient times, simply as "knowing."
It involves reducing clinging to body, feelings, perceptions, thoughts, and mindless habits. It also requires finding enough solitude to allow a deeper level of knowing beyond the confines of conceptual thinking, enabling insights and understanding to arise spontaneously.
This requires a complete redefinition of how we view and interact with "The World", not based on greed, aversion or delusion, but based on the Noble Eightfold Path and the Four Noble Truths.
Renunciation is the practice of the Eightfold Path leading to complete cessation..
And what, friends, is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Right View
Right View is understanding the true nature of all things in "The World"—the reality that nothing substantial exists or does not exist, that everything that happens in life is based on causes and conditions, natural forces of the world, and as such, is subject to change, impermanent, and is not-self.
It is our clinging to the objects of "The World," and the Five Aggregates themselves, that causes us to falsely believe that things are happening to us, and that we must take personally every feeling, perception and thought, thus causing stress and unhappiness.
‘Everything exists’: That is one extreme. ‘Everything doesn’t exist’: That is a second extreme. Avoiding these two extremes, the Tathāgata teaches the Dhamma via the middle SN 12:15
Right View is not a word or definition; it is the process of applying the Four Noble Truths to every aspect of our life in order to discern unhappiness, its cause, its cessation and the path to it's cessation.
Impermanence, Causes and Conditions
Clinging results from the incorrect understanding and mental conditioning that things, even if only for a brief moment, have some permanence. However, to liberate oneself, one needs to have a penetrative understanding of the laws of nature—that nothing stays the same for even a second—and that it's the clinging to forms, perceptions, feelings, mental formations and conciousness: the Five Aggregates that gives the illusion that things have some permanence.
In other words, we cling to perceptions even though what is perceived has already changed. In the modern man-made world, filled with permanent structures and durable material objects, this misconception of permanence is greatly enhanced.
Unlike in nature where causes and conditions, arising and passing away, and impermanence are clearly visible, the modern world is clouded in ignorance and delusion. As a result, modern man fights these natural forces and tries to cling to permanence.
For example:
Death is actively hidden in modern society. People often pass away in hospitals, and their bodies are kept in coffins. It's entirely possible for someone to live their entire life without ever seeing a dead body in person.
Fish and meat are packaged in a manner that disconnects us from the reality of consuming dead animals. We fail to acknowledge that these neatly packaged deceased creatures are gradually decomposing within their wrappings. Nor do we reflect on the fact that each animal had a birth, a life, and ultimately met its end.
The point is not to make a judgment on whether eating meat is good or bad. Instead, it's understanding that due to our attachment to perceptions, we often fail to realize that death permeates every aspect of life and that everything is constantly changing. Instead of acknowledging this truth, we tend to cling to life and fear death, rather than recognizing it as a natural and valuable process.
In the same way, people are obsessed with preserving various aspects of life, such as youth, beauty, wealth, health, power, and traditions. This leads to stress and dissatisfaction because nothing in life can be preserved through clinging to perceived "attributes."
Because of this clinging, people make impulse purchases without considering the immense effort expended on producing, maintaining, and disposing of them. They overlook the stress endured to work and pay for these goods.
To liberate oneself from "The World", one must contemplate every aspect of one's existence, including one's lifestyle, views, and habits, and recognize their insubstantial, unsatisfactory, and undependable nature until one has developed complete dispassion, understanding that there was nothing to be passionate about.
For example, understanding death lets us live free from the fear of death and makes us more alive, not wasting time on senseless delusional activities.
Only by seeing all things as unsubstantial, constantly changing, arising and passing away due to causes and conditions, and not-self does natural dispassion arise, resulting in letting go of clinging to the Five Aggregates.
Not-self
The process of establishing Right View also involves understanding the fabrication of "self", how we cling to and personalize existence, which can be described as the "ego", "doer," "thinker," "cognizer" , etc.,
Renunciation is the deconstructing of the fabricated self by seeing that since everything in this world is based on causes and conditions and impermanent, and the result of natural forces, nothing in this world can be taken personally as self.
It's important to understand that renunciation and letting go are the opposite of what is commonly understood as the "ego" or "doer," which is clinging to the Five Aggregates.
Renunciation arises from the understanding that the outcome of all actions is determined by causes and conditions, rather than by our ego's control over the situation or our actions in the present moment.
For example, an athlete doesn't instantly become a "good" athlete; it is from natural ability, training, and practice that together result in a good athlete. At the time of competition, a good athlete lets go of any thoughts, worries, and just competes. If any adjustments need to be made, they are made naturally, based on past experience. There is no "doer" trying to micro-manage or control anything.
In other words, one doesn't become identified with the process or take results personally, as this is clinging. Instead one pays full attention to, and takes the necessary steps towards becoming a better athlete.
Simply put, if one has trained properly and is better than the competition, then the causes and conditions are in place for one to win the competition.
Renunciation is the letting go of attachment to outcomes, anything that's rooted in expectations. Renunciation is the letting go of the I, the sense of me, the sense of this is mine, this is myself and seeing everything as an impersonal process.
Right Intention
Renunciation and letting go are based on the understanding that intention is the "power" behind one's actions. Once single-minded Right Intention is in place, and one understands that success is based on establishing the right causes and conditions, the mind will naturally find a way to bring about the intention naturally.
Wrong Intention and wrong effort stem from the false belief that the outcome of one's actions arises solely from their effort, what they are "doing" at that moment, thus leading to a misguided notion of a "doer" and a perceived necessity to constantly engage in judgment and action.
Wrong Intention is also expecting a specific outcome. The moment we start expecting a certain outcome, this brings about stress and anxiety.
In reality, it is the mistaken belief in a "doer" and the persistent compulsion to react to and excessively control and take personally the present moment that primarily causes stress and unhappyness in one's life.
And what is right intention? The intention for renunciation, for freedom from ill will, for harmlessness: This is called right intention
Right Intention is the intention for renunciation, the single-minded, continual intention not to get entangled with anything in the world and to let go of any clinging to "The World": thoughts, feelings, desires, aversions, pains, pleasures, interactions, sense of being, and anything that can be perceived through the Five Aggregates, even the slightest movements of the mind.
Just as past unwholesome intentions create unwholesome karmic actions that ripen in the present, leading to stress and unhappiness, one can turn this stream into the path of liberation by letting go of all unskillful intentions and replacing them with Right Intention: the single-minded, continual intention for renunciation, for freedom from ill will, for harmlessness.
Based on Right View, once Right Intention for Renunciation is fully established and continually reinforced, Right Intention acts as the "power", the catalyst for all future actions on the path. This provides a deep joy that enables effortless motivation to continue the practice. Without Right Intention for renunciation of the Five Aggregates, liberation is not possible.
Right Speech, Right Action and Right Livelihood
When one has the Right View that nothing in this world is substantial, inherently satisfying, or worth getting entangled with, and is imbued with Right Intention—the single-minded intention to transform all past actions and intentions into Right Intentions—this manifests as Right Speech, Right Action, and Right Livelihood.
One has the Right View that everyone's behaviors or personalities, including our own perceptions, views, thoughts, and actions, is based on Karma—the past conditions that have shaped our identity and therefore does not take anything personally.
One understands and interacts with people the same way that one understands and interacts with forces of nature. That is, people have become who they are, based on past conditions and circumstances, such as the influence of family, society, religion, language, peer pressure, institutions, social media, advertising, and life circumstances. These past causes and conditions have shaped how they interact in the present.
One understands that because of past stress and unhappiness, people develop unwholesome behaviors and habits as a mechanism to cope and to release the underlying stress and unhappiness.
Just like storms in nature, when too much stress builds up, it blows up and gets released as unwholesome behavior, for example, anger, greed, selfishness, lying, harsh speech, dishonesty, sexual misconduct, intoxication, and physical harm, etc.
Because of this, one does not judge anyone, or overly reacts to others' unwholesome behavior in the present or takes things personally. One understands that causes and conditions have brought them to this tempestous state and that any unwholesome behaviour is nothing to be taken personally, but instead treated with good will and compassion.
As many forms of unwholesome behaviours can only be brought out and addressed when we interact with others, the practice of Right Speech, Right Action, and Right Livelihood allow us not to get entangled in the storms of human existence. It is our protection when interacting with others, it is the path for creating an imperpetuable and peaceful mind, leading to liberation.
Right Effort
One of the goals of the gradual path is to develop a tranquil, unwavering mind that remains undisturbed by emotions, thoughts, cravings, and aversions.
Due to ingrained behavioral patterns and inner restlessness, the mind needs to be "tamed" to break its habit of constantly grasping and clinging to the "world".
Using our analogy of the "good athlete," once the mind is tamed through practice, it can perform tasks without being disrupted by emotions, thoughts, or the excessive need to judge or control.
"Right Intention" serves as the driving force behind actions, while "Right effort" applies this intentional power to tasks. It entails acting based on past experience and practice rather than excessively judging and trying to control every detail in the present.
"Right effort," which is comprised of alertness, diligence, and ardency, leads to a clear mind devoid of distractions suitable for doing any task effectively.
Right Mindfulness
Right Intention is the "power" and serves as the driving force behind Renunciation,
Right Effort is a mind that is clear, diligent and on its task.
Mindfulness is the knowing element that discerns causes and conditions, greed and aversion and how we take things personally.
Normally, we perceive ourselves in a three-dimensional world as separate from objects of the world, what the Tathagata calls "fabrications". Right Mindfulness is when mindfulness is established in memory at the Five Aggregates and not the objects of the "world", the fabrications of the mind.
When awareness is fully established at the Five Aggregates, in memory, there is discernment—what is called "knowing" this is Right Mindfulness.
Instead of trying to judge or micromanage the present, which causes new fabrications to cloud clear knowing, one abides in memory, the Five Aggregates, aware of the mind and body, keeping track of changes as they happen, seeing causes and conditions as they arise and pass away.
Discernment or intuition or "knowing" arises when mindfulness is sufficiently free from objectification, judgments, logic, words, or thoughts for the mind to see causes and conditions clearly. As a result, the mind naturally becomes dispassionate and releases clinging, provided an act of will doesn't obstruct the process.
It's important to understand that clear knowing cannot arise if the mind is trying to interact with the present, by judging, micromanaging, incessant thoughts or any act of will. This is why Right Mindfulness requires abiding or resting in memory.
Right Mindfulness is effortless because awareness, discernment, and memory are always present, inherent in conciousness. When one stops anticipating changes in the future and instead is established in memory, the mind naturally becomes calm because there is no longer the stress of trying to micromanage or interact with anything. The mind has nothing to do, it is simply paying attention and cannot change what has already happened in memory, even if it happened a split second ago.
This calm state free of mental formations results in clear knowing.
Right Concentration
Right Mindfulness refers to mindfulness fully established within the Five Aggregates, or memory. When Right Mindfulness is fully established, it directly leads to Right Concentration.
Concentration can be better understood as having a collected or singleness of mind.
Usually, people's minds are scattered, occupied with numerous processes, thoughts, intentions, feelings, and perceptions or "formations". Attention is divided among various lingering thought processes, some of which remain beneath the surface, ready to emerge under the right conditions.
Concentration involves releasing all these scattered mental processes or formations and consolidating attention into a unified single-minded process imbued with Right Intention, for the purpose of "knowing."
In the context of mindfulness of the body, this entails collecting all attention and directing it to the memory of the body, keeping track of changes in real time, without letting any stray mental processes or formations obstruct singleness of mind.
Simply put, concentration is letting go of all formations and abiding in memory so that clear knowing can arise.
And what is right view? Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress: This is called right view.
The following Sutta shows how the whole path is brought together to obtain Right View, please study it carefully:
MN117
Mahācattārīsakasutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
There, the Blessed One addressed the disciples:
Disciples. Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said:
I will teach you the noble right concentration with its supports and requisites. Listen to that and attend closely, I will speak.
Yes, venerable sir, those disciples replied to the Blessed One.
The Blessed One said:
And what is noble right concentration with its supports and requisites?
That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness; wherein with these seven factors, the mind's unification is equipped: this is called noble right concentration with its supports and with its requisites.
Here right view leads the way.
And how does right view lead the way?
One understands wrong view as wrong view, and right view as right view: this is one's right view.
And what is wrong view?
There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions, there is no this world, no other world, no mother, no father, no beings who are reborn spontaneously, there are no good and virtuous recluses and brahmins in the world who have realized for themselves by direct knowledge and declare this world and the other world: this is wrong view.
And what is right view?
I say there are two kinds of right view: there is right view that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right view that is noble, taintless, supramundane, a factor of the path.
And what is right view that is affected by taints, partaking of merit, ripening in the acquisitions?
There is what is given, what is offered, what is sacrificed, there is fruit and result of good and bad actions, there is this world, there is another world, there is mother, there is father, there are beings who are reborn spontaneously, there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowledge and declare this world and the other world: this is right view that is affected by taints, partaking of merit, ripening in the acquisitions.
And what is right view that is noble, taintless, supramundane, a factor of the path?
That which is wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, right view as a path factor, in one of noble mind, taintless mind, who by developing the noble path: this is called right view that is noble, taintless, supramundane, a factor of the path.
One makes an effort to abandon wrong view and to enter into right view: this is one's right effort. Mindful, one abandons wrong view, mindful one enters and dwells in right view: this is one's right mindfulness.
Thus, these three qualities run and circle around right view, that is: right view, right effort, right mindfulness. Here right view leads the way.
And how does right view lead the way?
One understands wrong intention as wrong intention, and right intention as right intention,: this is one's right view.
And what is wrong intention?
Intention of sensuality, intention of ill will, intention of harming: this is wrong intention.
And what is right intention?
I say there are two kinds of right intention: there is right intention that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right intention that is noble, taintless, supramundane, a factor of the path.
And what is right intention that is affected by taints, partaking of merit, ripening in the acquisitions? Intention of renunciation, intention of non-ill will, intention of non-harming: this is right intention that is affected by taints, partaking of merit, ripening in the acquisitions.
And what is right intention that is noble, taintless, supramundane, a factor of the path? That which is in one of noble mind, taintless mind, who by developing the noble path, intention, thought, conception, mental concomitants, verbal formation: this is right intention that is noble, taintless, supramundane, a factor of the path.
One makes an effort to abandon wrong intention and to enter into right intention: this is one's right effort.
Mindful, one abandons wrong intention, mindful one enters and dwells in right intention; this is one's right mindfulness.
Thus, these three qualities run and circle around right intention, that is: right view, right effort, right mindfulness.
Here right view leads the way.
Right view is the forerunner. And how is right view the forerunner? One understands wrong speech as wrong speech, and right speech as right speech; this is one's right view. And what is wrong speech? False speech, slanderous speech, harsh speech, and frivolous chatter: this is wrong speech. And what is right speech?
I declare two kinds of right speech: there is right speech that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right speech that is noble, undefiled, supramundane, a factor of the path.
And what is the right speech that is accompanied by defilements, partakes of merit, and ripens in attachment? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous chatter: this is the right speech that is accompanied by defilements, partakes of merit, and ripens in attachment.
And what is the right speech that is noble, undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is undefiled, who is fully possessed of the noble path, and who is developing the noble path, from the four kinds of verbal misconduct: this is the right speech that is noble, undefiled, supramundane, a factor of the path. One makes an effort to abandon wrong speech and to enter upon right speech; this is one's right effort.
Mindful, one abandons wrong speech, mindful one enters upon and abides in right speech; this is one's right mindfulness. Thus these three qualities run and circle around right speech, that is, right view, right effort, and right mindfulness. And there right view is the forerunner. And how is right view the forerunner? One understands wrong action as wrong action, and right action as right action; this is one's right view.
And what is wrong action? Killing living beings, taking what is not given, and misconduct in sensual pleasures: this is wrong action. And what is right action? I declare two kinds of right action: there is right action that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right action that is noble, undefiled, supramundane, a factor of the path.
And what is the right action that is accompanied by defilements, partakes of merit, and ripens in attachment? Abstaining from killing living beings, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures: this is the right action that is accompanied by defilements, partakes of merit, and ripens in attachment.
And what is the right action that is noble, undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is undefiled, who is fully possessed of the noble path, and who is developing the noble path, from the three kinds of bodily misconduct: this is the right action that is noble, undefiled, supramundane, a factor of the path.
One makes an effort to abandon wrong action and to enter upon right action; this is one's right effort. Mindful, one abandons wrong action, mindful one enters upon and abides in right action; this is one's right mindfulness. Thus these three qualities run and circle around right action, that is, right view, right effort, and right mindfulness.
And there right view is the forerunner. And how is right view the forerunner? One understands wrong livelihood as wrong livelihood, and right livelihood as right livelihood; this is one's right view. And what is wrong livelihood? Scheming, talking, hinting, belittling, pursuing gain with gain: this is wrong livelihood.
And what is right livelihood? I declare two kinds of right livelihood: there is right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right livelihood that is noble, undefiled, supramundane, a factor of the path.
And what is the right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood: this is the right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment.
And what is the right livelihood that is noble, undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is undefiled, who is fully possessed of the noble path, and who is developing the noble path, from wrong livelihood: this is the right livelihood that is noble, undefiled, supramundane, a factor of the path.
One makes an effort to abandon wrong livelihood and to enter upon right livelihood; this is one's right effort. Mindful, one abandons wrong livelihood, mindful one enters upon and abides in right livelihood; this is one's right mindfulness. Thus these three qualities run and circle around right livelihood, that is, right view, right effort, and right mindfulness. And there right view is the forerunner.
It happens. And how does right view come first? For one of right view right intention arises, for one of right intention, right speech arises, for one of right speech, right action arises, for one of right action, right livelihood arises, for one of right livelihood, right effort arises, for one of right effort, right mindfulness arises, for one of right mindfulness, right concentration arises, for one of right concentration, right knowledge arises, for one of right knowledge, right liberation arises.
Thus a learner is endowed with eight factors, an arahant is endowed with ten factors. Thereby, many evil unwholesome states that arise from wrong knowledge cease through development and fulfillment. There right view comes first. And how does right view come first? For one of right view wrong view is abandoned.
And those many evil unwholesome states that arise from wrong view are also abandoned. Due to right view, many wholesome states reach development and fulfillment. For one of right intention wrong intention is abandoned... for one of right speech, wrong speech is abandoned... for one of right action, wrong action is abandoned... for one of right livelihood, wrong livelihood is abandoned... for one of right effort, wrong effort is abandoned... for one of right mindfulness, wrong mindfulness is abandoned... for one of right concentration, wrong concentration is abandoned... for one of right knowledge, wrong knowledge is abandoned... for one of right liberation, wrong liberation is abandoned.
And those many evil unwholesome states that arise from wrong liberation are also abandoned. Due to right liberation, many wholesome states reach development and fulfillment. Thus there are twenty wholesome sides, twenty unwholesome sides: this great fortyfold discourse on the Dhamma proceeds, unassailable by any ascetic or brahmin or deity or Mara or Brahma or anyone in the world.
Whoever whether ascetic or brahmin, would think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection, they incur blame right here in this very life, and discussions and criticisms arise that are reproachable: if you blame right view, those ascetics and brahmins who hold wrong view are honored and praised by you; if you blame right intention... right speech... right action... right livelihood... right effort... right mindfulness... right concentration... right knowledge... right liberation, those ascetics and brahmins who are of wrong liberation are honored and praised by you.
Whoever whether ascetic or brahmin, would think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection, they incur blame right here in this very life, and discussions and criticisms arise that are reproachable.
Even those who were the Okkalas, Vassabhas, proponents of causeless theories, inaction theories, and nihilistic theories did not think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection. Why is that? Because of fear of blame, hostility, and attack.
The Blessed One said this. The disciples were pleased and delighted in the Blessed One's words.
After one has obtained 'Right View' and one's thoughts are imbued with renunciation or 'Right Intention,' and when one has penetrated the Dharma and Eightfold Path practiced by the nobles, and therefore gained an unshakable faith in the Tathagata's teachings, this creates the causes and conditions for one to enter the stream. Once thoughts and actions are single-mindedly intent on liberation.
SN55.5
The Discourse to Sāriputta the Second
Then Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the Blessed One said to him:
The factors of stream-entry, the factors of stream-entry, Sāriputta, that is said. But what, Sāriputta, are the factors of stream-entry?
Association with good persons, venerable sir, is a factor of stream-entry; listening to the true Dhamma is a factor of stream-entry; proper attention is a factor of stream-entry; practicing in accordance with the Dhamma is a factor of stream-entry.
Well said, well said, Sāriputta.
Association with good persons, Sāriputta, is a factor of stream-entry; listening to the true Dhamma is a factor of stream-entry; proper attention is a factor of stream-entry; practicing in accordance with the Dhamma is a factor of stream-entry.
Hearing, hearing, Sāriputta, that is said. But what, Sāriputta, is hearing?
This noble eightfold path, venerable sir, is hearing, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Well said, well said, Sāriputta.
This noble eightfold path, Sāriputta, is hearing, namely: right view... right concentration. One who has entered the stream, one who has entered the stream, Sāriputta, that is said.
But who, Sāriputta, is one who has entered the stream? Venerable sir, one who possesses this noble eightfold path is called one who has entered the stream, the venerable one himself is of such a name and such a nature.
Well said, well said, Sāriputta.
Abiding in Renunciation
Learning to abide in renunciation before starting the gradual training can bring joy and provide confidence, motivation, and the right frame of mind to begin the practice.
Remember, liberation involves unbinding, letting go, and renouncing the "World" — releasing clinging to desires, views, actions, and all objects of the world, including the Five Aggregates themselves: the body, feelings and perceptions, thoughts, views, intentions, and consciousness.
Therefore you are not striving to "do" or achieve anything; instead, it's about establishing Right View, Right Intention, maintaining alertness and mindfulness, and allowing sensations and thoughts to arise and naturally dissipate without grasping or clinging to them, letting them cease on their own, letting them go.
Also, there's no need to enter a meditative state or "trance"; simply keep your eyes open as usual, staying alert and awake.
Establish the right view that everything in this world is not worth clinging to, recognizing its unsatisfactory and insubstantial nature.
Set up the single-minded, continual Right Intention to let go, free yourself, and untangle yourself from "The World," with good intentions for yourself and others.
Keep that intention in your mind at all times by being mindful, observing the mind for any signs of tightness or tension. If tension arises, loosen your attention as needed. If mindfulness is lost, simply reestablish it.
Spread your awareness throughout the body to counteract unawareness, which can lead to unwholesome mental states, encompassing every part of your body.
As sensations arise, allow them to pass away naturally, letting go without analyzing, reviewing, questioning, or evaluating, as these actions can create new unwholesome intentions and hinder the process.
Maintain a balance of attention that is neither too tight nor too loose, staying aware and continually letting go of absolutely everything, including renunciation itself.
Stay aware in real time of body and mind and continually let go of absolutely everything.
In the beginning, when intention is weak, it can be beneficial to visualize letting go of tension or clinging by directing it to a spot outside the body, such as letting go through the top of your head, bottom of your feet, or your hands, or wherever it feels appropriate. Additionally, using the breath to release tension or clinging can be helpful in this process.
When causes and conditions are in place—namely that one's mind is not disturbed and can keep their intention single-mindedly on renunciation—then one should start to experience joy and release.
On the other hand, having incessant thoughts at the beginning of the gradual path is normal, one will need to emphasize the practice of Sila (virtue) and Guarding the Sense Doors to attain a sufficient level of peacefulness for one to feel the joy of renunciation.
Read the following sutta to understand how a mind imbued with renunciation or right intention leads directly to right concentration, the first Jhana:
MN78
Samaṇamuṇḍikasutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
At that time, the wanderer Uggāhamāna, the son of Samaṇamuṇḍika, was residing in the Mallikā's Park with a large company of wanderers, about five hundred in number, wearing bark garments of the Tinduka tree.
Then, Pañcakaṅga the carpenter left Sāvatthī during the day to see the Blessed One. Pañcakaṅga the carpenter thought: It is not the right time to see the Blessed One;
He is in seclusion. It is also not the right time to see the disciples who are pleasing to the mind; They are in seclusion. Why don't I go to where the wanderer Uggāhamāna, the son of Samaṇamuṇḍika, is staying in Mallikā's Park?
Then, Pañcakaṅga the carpenter went to where the wanderer Uggāhamāna, the son of Samaṇamuṇḍika, was staying. At that time, the wanderer Uggāhamāna, the son of Samaṇamuṇḍika, was sitting with a large company of wanderers, speaking loudly and boisterously on various topics such as: talk of kings, thieves, ministers, armies, fears, battles, food, drinks, clothes, beds, garlands, scents, relatives, vehicles, villages, towns, cities, countries, women, heroes, archers, the standing of pots, stories of the past, various stories, stories of the world, stories of the sea, stories of being and non-being, etc.
The wanderer Uggāhamāna, the son of Samaṇamuṇḍika, saw Pañcakaṅga the carpenter coming from afar.
Seeing him, he quieted his assembly: Be quiet, friends, do not make a noise;
Here comes Pañcakaṅga the carpenter, a disciple of the ascetic Gotama. Among the disciples of the ascetic Gotama who are householders wearing white clothes living in Sāvatthī, he is one of them.
Those venerable ones like quiet, are trained in quiet, and praise quiet; Perhaps it would be considered proper to approach a quiet assembly. Then those wanderers became silent.
Pañcakaṅga the carpenter approached the wanderer Uggāhamāna, the son of Samaṇamuṇḍika; having approached, he exchanged greetings with him.
After their courteous and amiable talk was finished, he sat down to one side. Sitting to one side, the wanderer Uggāhamāna, the son of Samaṇamuṇḍika, said to him:
I declare a person to be skilled and supremely skilled in the highest attainment, a disciple who is beyond training, based on four qualities. What four?
Here one does not perform bad deeds with the body, does not speak bad words, does not think bad thoughts, and does not pursue a bad livelihood:
Based on these four qualities I declare a person to be skilled, supremely skilled, and in the highest attainment, a disciple who is beyond training.
Pañcakaṅga the carpenter neither approved nor disapproved of the words of the wanderer Uggāhamāna, the son of Samaṇamuṇḍika. Without approving or disapproving, he rose from his seat and left, thinking:
I shall learn the meaning of this statement in the presence of the Blessed One. Then, Pañcakaṅga the carpenter went to the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Pañcakaṅga the carpenter reported to the Blessed One the entire conversation he had with the wanderer Uggāhamāna, the son of Samaṇamuṇḍika.
Having heard this, the Blessed One said to Pañcakaṅga the carpenter:
In that case a young boy, tender, lying flat on his back, would be skilled, supremely skilled, and in the highest attainment, a disciple who is beyond training, according to the statement of the wanderer Uggāhamāna, the son of Samaṇamuṇḍika.
For a young boy, tender, lying flat on his back, does not even have a body, how could he perform bad deeds with the body, except by flailing about.
For a young boy, tender, lying flat on his back, does not even have speech, how could he speak bad words, except by crying.
For a young boy, tender, lying flat on his back, does not even have intentions, how could he think bad thoughts, except by fussing.
For a young boy, tender, lying flat on his back, does not even have a livelihood, how could he pursue a bad livelihood, except by lying there.
Even for a lazy person lying flat on their back, there is no livelihood, let alone a wrong livelihood, except by the support of a mother. Thus a young boy, lazy and lying flat on his back, will become skilled, very skilled, and reach the highest attainment as a disciple who is blameless, just as the saying of the wandering ascetic Samaṇamuṇḍikāputta when he is being carried.
I declare that a person endowed with four qualities is neither skilled, very skilled, nor has reached the highest attainment as a blameless disciple, but this young boy, lazy and lying flat on his back, remains after overcoming them. What are the four?
Here one does not perform bad actions by body, does not speak bad words, does not plan bad thoughts, and does not pursue a wrong livelihood: endowed with these four qualities, I declare that a person is neither skilled, very skilled, nor has reached the highest attainment as a blameless disciple, but this young boy, lazy and lying flat on his back, remains after overcoming them. With ten qualities, I declare a person to be skilled, very skilled, and having reached the highest attainment as a blameless disciple.
These are unwholesome moralities; I say they should be understood. These unwholesome moralities arise from here; I say they should be understood. Here, unwholesome moralities cease without remainder; I say they should be understood. Practicing in this way, one practices for the cessation of unwholesome moralities; I say they should be understood.
These are wholesome moralities; I say they should be understood. These wholesome moralities arise from here; I say they should be understood. Here, wholesome moralities cease without remainder; I say they should be understood. Practicing in this way, one practices for the cessation of wholesome moralities;
I say they should be understood. These are unwholesome intentions; I say they should be understood. These unwholesome intentions arise from here; I say they should be understood. Here, unwholesome intentions cease without remainder; I say they should be understood.
Practicing in this way, one practices for the cessation of unwholesome intentions; I say they should be understood. These are wholesome intentions; I say they should be understood. These wholesome intentions arise from here; I say they should be understood. Here, wholesome intentions cease without remainder; I say they should be understood. Practicing in this way, one practices for the cessation of wholesome intentions; I say they should be understood.
What are unwholesome moralities? Unwholesome bodily action, unwholesome verbal action, wrong livelihood: these are called unwholesome moralities. And what is the origin of these unwholesome moralities? Their origin is also stated. They are said to arise from the mind. What mind? For the mind is indeed diverse, manifold, and varied. The mind that is with greed, with hatred, with delusion, from here arise unwholesome moralities. And where do these unwholesome moralities cease without remainder? Their cessation is also stated.
Here a disciple abandons wrong bodily conduct and develops right bodily conduct, abandons wrong verbal conduct and develops right verbal conduct, abandons wrong mental conduct and develops right mental conduct, abandons wrong livelihood and leads a life with right livelihood: here these unwholesome moralities cease without remainder.
How does one practice for the cessation of unwholesome moralities? Here a disciple generates desire, applies effort, arouses energy, grasps the mind, and strives to prevent the arising of unarisen unwholesome states, to abandon arisen unwholesome states, to arouse unarisen wholesome states, and for the maintenance, non-confusion, increase, expansion, development, and fulfillment of arisen wholesome states.
Practicing in this way one practices for the cessation of unwholesome moralities. What are wholesome moralities? Wholesome bodily action, wholesome verbal action, and I say even pure livelihood is in morality. These are called wholesome moralities. And what is the origin of these wholesome moralities? Their origin is also stated. They are said to arise from the mind. What mind?
Indeed, the mind is manifold, diverse, and of various kinds. The mind that is free from lust, free from hatred, free from delusion, from which wholesome virtues arise. And these where do these wholesome virtues cease without remainder? Their cessation too has been declared.
Here a disciple is virtuous but not made of virtue, and he understands liberation of mind, liberation by wisdom as they really are; where these wholesome virtues cease without remainder for him. How does one practice for the cessation of wholesome virtues?
Here a disciple generates desire, exerts effort, arouses energy, takes hold of his mind, and strives to prevent the arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states… for the arising of unarisen wholesome states… for the maintenance, non-confusion, increase, expansion, development, and fulfillment of arisen wholesome states. Thus practiced one practices for the cessation of wholesome virtues.
And what are unwholesome intentions? Intentions of sensuality, ill-will, and harm: these are called unwholesome intentions. And these unwholesome intentions, from what do they arise? Their arising too has been declared. They arise from perception. Which perception? For perception too is manifold, diverse, and of various kinds. Perception of sensuality, ill-will, and harm: from these arise unwholesome intentions.
And these where do these unwholesome intentions cease without remainder? Their cessation too has been declared. Here a disciple, having secluded himself from sensual pleasures… enters and dwells in the first jhana; there these unwholesome intentions cease without remainder.
How does one practice for the cessation of unwholesome intentions? Here a disciple generates desire, exerts effort, arouses energy, takes hold of his mind, and strives to prevent the arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states… for the arising of unarisen wholesome states… for the maintenance, non-confusion, increase, expansion, development, and fulfillment of arisen wholesome states.
Thus practiced one practices for the cessation of unwholesome intentions. And what are wholesome intentions? Intentions of renunciation, non-ill-will, and non-harm: these are called wholesome intentions. And these wholesome intentions, from what do they arise? Their arising too has been declared. They arise from perception. Which perception?
For perception too is manifold, diverse, and of various kinds. Perception of renunciation, non-ill-will, and non-harm: from these arise wholesome intentions. And these where do these wholesome intentions cease without remainder? Their cessation too has been declared. Here a disciple, with the stilling of applied and sustained thought… enters and dwells in the second jhana; there these wholesome intentions cease without remainder. How does one practice for the cessation of wholesome intentions?
Here a disciple generates desire, exerts effort, arouses energy, takes hold of his mind, and strives to prevent the arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states… for the arising of unarisen wholesome states… for the maintenance, non-confusion, increase, expansion, development, and fulfillment of arisen wholesome states.
Thus practiced one practices for the cessation of wholesome intentions. And by which do I describe a person endowed with ten qualities as skilled in the good, supreme in the good, having reached the highest attainment, a disciple beyond training?
Here a disciple is endowed with perfect right view, perfect right intention, perfect right speech, perfect right action, perfect right livelihood, perfect right effort, perfect right mindfulness, perfect right concentration, perfect right knowledge, perfect right liberation: with these ten qualities I describe a person as skilled in the good, supreme in the good, having reached the highest attainment, a disciple beyond training.
Thus I have heard. The Blessed One said this. The group of five disciples was delighted with what the Blessed One had spoken.
The Discourse on the Ascetic Muṇḍika is finished.
Renunciation includes letting go of renunciation itself
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