Nobody can tell someone else to give up attachment to sense pleasures, nor can one tell oneself to do this, but it must be panna which understands the true meaning of the perfection of renunciation.
We read in the “Jatukannimanavapuccha”, Jatukanní’s Questions, of the Culaniddesa, “Khuddhaka Nikaya”:
“(There is) renunciation, nekkhamma (when there is) seeing,
seeing clearly, comparing, considering, developing,
so that one clearly understands the right practice,
the proper practice,
the practice that is an enemy,
the practice that is beneficial,
the practice of Dhamma according to the Dhamma that leads to purity of síla.
(There is renunciation, when there is) the guarding of the sense doors,
moderation in eating,
the application of energy so that one is alert and awake,
sati-sampajanna (sati and panna).
(There is renunciation, when there are) the four applications of mindfulness,
the four right efforts,
the four bases of success,
the five spiritual faculties,
the five powers,
the seven factors of enlightenment,
the eight Path factors,
nibbana and the practice leading to nibbana.
(When there is renunciation) with happiness,
(there is) resistance, a refuge, a protection,
no danger, unshakableness, the deathlessness,
a dhamma departing from clinging,
which is like a thread that fastens.
Having seen (all this), there is renunciation with happiness.”
It is not easy to see that renunciation means happiness. We should understand that it must be panna that sees its benefit, that compares and considers the practice, so that one should follow the right and proper practice that opposes attachment and clinging to visible object, sound, odour, flavour and tangible object. One should see the benefit of the practice of Dhamma in accordance with the Dhamma and develop the thirty-seven factors of enlightenment.
Therefore, it must be panna which understands and knows that renunciation which departs from sense objects is to be achieved by satisampajanna, the thirty- seven factors of enlightenment, the attainment of nibbana and the practice leading to nibbana, as stated by the Culaniddesa. And all this is practised with happiness, which means, that one should see the disadvantage and danger of defilements. One should have an unshakable determination to develop panna in order to completely eradicate clinging to sense objects. This has to begin by listening and considering the Dhamma so that one first sees the benefit of the practice. One should realize that renunciation means happiness and that this kind of happiness is without a self who seeks enjoyment. We should understand that detachment from the sense objects leads to the highest calm and well-being.