"nekkham­ma­vitakko", renunciation, and letting go

I was reading MN 19 this morning and came across “nekkham­ma­vitakko”. It is pretty much always translated as “renunciation” and the PTS Pali dictionary supports it.

Is “nekkham­ma­vitakko” the word some monks and teachers refer to as “letting go” ?

For context, I’m thinking of Ajahn Sumedho’s definition of “letting go” from his book on The Four Noble Truths

If we contemplate desires and listen to them, we are actually no longer attaching to them; we are just allowing them to be the way they are. Then we come to the realisation that the origin of suffering, desire, can be laid aside and let go of. How do you let go of things? This means you leave them as they are; it does not mean you annihilate them or throw them away. It is more like setting down and letting them be. Through the practice of letting go we realise that there is the origin of suffering, which is the attachment to desire, and we realise that we should let go of these three kinds of desire. Then we realise that we have let go of these desires; there is no longer any attachment to them.

When you find yourself attached, remember that ‘letting go’ is not ‘getting rid of’ or ‘throwing away’. If I’m holding onto this clock and you say, ‘Let go of it!’, that doesn’t mean ‘throw it out’. I might think that I have to throw it away because I’m attached to it, but that would just be the desire to get rid of it. We tend to think that getting rid of the object is a way of getting rid of attachment. But if I can contemplate attachment, this grasping of the clock, I realise that there is no point in getting rid of it — it’s a good clock; it keeps good time and is not heavy to carry around. The clock is not the problem. The problem is grasping the clock. So what do I do? Let it go, lay it aside — put it down gently without any kind of aversion. Then I can pick it up again, see what time it is and lay it aside when necessary.

You can apply this insight into ‘letting go’ to the desire for sense pleasures. Maybe you want to have a lot of fun. How would you lay aside that desire without any aversion? Simply recognise the desire without judging it. You can contemplate wanting to get rid of it — because you feel guilty about having such a foolish desire — but just lay it aside. Then, when you see it as it is, recognising that it’s just desire, you are no longer attached to it.

So the way is always working with the moments of daily life. When you are feeling depressed and negative, just the moment that you refuse to indulge in that feeling is an enlightenment experience. When you see that , you need not sink into the sea of depression and despair and wallow in it. You can actually stop by learning not to give things a second thought.

You have to find this out through practice so that you will know for yourself how to let go of the origin of suffering. Can you let go of desire by wanting to let go of it? What is it that is really letting go in a given moment? You have to contemplate the experience of letting go and really examine and investigate until the insight comes. Keep with it until that insight comes: ‘Ah, letting go, yes, now I understand. Desire is being let go of.’ This does not mean that you are going to let go of desire forever but, at that one moment, you actually have let go and you have done it in full conscious awareness. There is an insight then. This is what we call insight knowledge. In Pali, we call it ñanadassana or profound understanding.

I had my first insight into letting go in my first year of meditation. I figured out intellectually that you had to let go of everything and then I thought: ‘How do you let go?’ It seemed impossible to let go of anything. I kept on contemplating: ‘How do you let go?’ Then I would say, ‘You let go by letting go.’ ‘Well then, let go!’ Then I would say: ‘But have I let go yet?’ and, ‘How do you let go?’ ‘Well just let go!’ I went on like that, getting more frustrated. But eventually it became obvious what was happening. If you try to analyse letting go in detail, you get caught up in making it very complicated. It was not something that you could figure out in words any more, but something you actually did. So I just let go for a moment, just like that.

Now with personal problems and obsessions, to let go of them is just that much. It is not a matter of analysing and endlessly making more of a problem about them, but of practising that state of leaving things alone, letting go of them. At first, you let go but then you pick them up again because the habit of grasping is so strong. But at least you have the idea. Even when I had that insight into letting go, I let go for a moment but then I started grasping by thinking: ‘I can’t do it, I have so many bad habits!’ But don’t trust that kind of nagging, disparaging thing in yourself. It is totally untrustworthy. It is just a matter of practising letting go. The more you begin to see how to do it, then the more you are able to sustain the state of non-attachment.


Just to clarify, this book is “composed of extracts from various talks given by Ajahn Sumedho” (see page 2).

Not to be rude, but what is the value in pointing that out?

Just for people who are not aware of the fact that these words were spoken words. I think there is a difference between statements written down in a book and words spoken during a Thai forest tradition-type Dhamma talk.
There was another thread recently where a few words spoken by him were analyzed as if he had made a written statement about the matter.
Just thought that clarifying the source of the quotes might help for their interpretation.


For my self , Nekkamma means giving up worldly pursuits and become resolved on final peace(nibbana).

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“‘paṭisoto’ti kho, bhikkhave, nekkhammassetaṃ adhivacanaṃ.
Against the flow stands for renunciation.

Monks, any desire-passion with regard to the eye is a defilement of the mind. Any desire-passion with regard to the ear… the nose… the tongue… the body… the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing

“Suppose that a man is in love with a woman, his mind ensnared with fierce desire, fierce passion. He sees her standing with another man, chatting, joking, & laughing. What do you think, monks: As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”

“Yes, lord. Why is that? Because he is in love with her, his mind ensnared with fierce desire, fierce passion…”

“Now suppose the thought were to occur to him, ‘I am in love with this woman, my mind ensnared with fierce desire, fierce passion. When I see her standing with another man, chatting, joking, & laughing, then sorrow, lamentation, pain, distress, & despair arise within me. Why don’t I abandon my desire & passion for that woman?’ So he abandons his desire & passion for that woman, and afterwards sees her standing with another man, chatting, joking, & laughing. What do you think, monks: As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”

“No, lord. Why is that? He is dispassionate toward that woman…”