PÃÂramità(Sanskrit, Pali: à ¤ªà ¤¾à ¤°à ¤®à ¤¿à ¤¤à ¤¾) or pÃÂramë (PÃÂli: à ¤ªà ¤¾à ¤°à ¤®à ¥Â) is a Buddhist term often translated as "perfection". It is described in Buddhist commentaries as a noble character quality generally associated with enlightened beings. PÃÂramë and pÃÂramitàare both terms in Pali but Pali literature makes greater reference to pÃÂramë, while Mahayana texts generally use the Sanskrit pÃÂramitÃÂ.
Donald S. Lopez Jr. describes the etymology of the term:
Theravada teachings on the pÃÂramës can be found in late canonical books and post-canonical commentaries. Theravada commentator Dhammapala describes them as noble qualities usually associated with bodhisattvas. American scholar-monk Thanissaro Bhikkhu describes them as perfections (paramë) of character necessary to achieve enlightenment as one of the three enlightened beings, a samma sambuddha, a pacceka-buddha, or an arahant.
In the PÃÂli Canon, the Buddhavamsa of the Khuddaka NikÃÂya lists the ten perfections (dasa pÃÂramiyo) as:
Two of these virtuesâÂÂmettàand upekkhÃÂâÂÂare also brahmavihÃÂras, and two â vërya and upekkhÃÂâÂÂare factors of awakening.
The TheravÃÂda teachings on the pÃÂramës can be found in canonical books (Jataka tales, ApadÃÂna, Buddhavamsa, CariyÃÂpiá¹Âaka) and post-canonical commentaries written to supplement the PÃÂli Canon that therefore might not be an original part of the TheravÃÂda teachings. The oldest parts of the Sutta Piá¹Âaka (for example, Majjhima NikÃÂya, Digha NikÃÂya, Saá¹Âyutta NikÃÂya and the Aá¹ guttara NikÃÂya) do not mention the pÃÂramës as a category (though they are all mentioned individually).
Some scholars refer to the pÃÂramës as a semi-MahÃÂyÃÂna teaching added to the scriptures at a later time in order to appeal to the interests and needs of the lay community and to popularize their religion. However, these views rely on the early scholarly presumption of MahÃÂyÃÂna originating with religious devotion and appeal to laity. More recently, scholars have started to open up early MahÃÂyÃÂna literature, which is very ascetic and expounds the ideal of the monk's life in the forest. Therefore, the practice of the pÃÂramitÃÂs in MahÃÂyÃÂna Buddhism may have been close to the ideals of the ascetic tradition of the à Âramaá¹Âa.
The cultivation of pÃÂramës is closely linked with Buddhist kingship, and the Burmese and Thai sociological concepts of hpone and barami respectively.
Bhikkhu Bodhi maintains that in the earliest Buddhist texts (which he identifies as the first four nikÃÂyas), those seeking the extinction of suffering (nibbana) pursued the noble eightfold path. As time went on, a backstory was provided for the multi-life development of the Buddha; as a result, the ten perfections were identified as part of the path for the bodhisattva (PÃÂli: bodhisatta). Over subsequent centuries, the pÃÂramës were seen as being significant for aspirants to both Buddhahood and arahantship. Bhikkhu Bodhi summarizes:
The SarvÃÂstivÃÂda VaibhÃÂá¹£ika school's main commentary, the MahÃÂvibhÃÂá¹£ÃÂ, teaches the bodhisattva path based on a system of four pÃÂramitÃÂs:
The MahÃÂvibhÃÂṣàalso mentions the system of six pÃÂramitÃÂs, arguing that patience () is classified as a kind of discipline and that meditation (DhyÃÂna) is to be seen as a mode of wisdom (prajñÃÂ).
MahÃÂyÃÂna texts refer to the pÃÂramitÃÂs as "bases of training" used for self-cultivation on the bodhisattva path to Buddhahood.
The PrajñapÃÂramitàsà «tras and a large number of other MahÃÂyÃÂna texts list six perfections: giving, ethical discipline, patience, vigorous effort, meditation, wisdom (prajñÃÂ).
The list of six paramitas is also mentioned by the TheravÃÂda commentator Dhammapala, who describes it as a categorisation of the same ten perfections of Theravada Buddhism. According to Dhammapala, Sacca is classified as both à Âëla and PrajñÃÂ, Mettàand Upekkhàare classified as DhyÃÂna, and Adhiá¹Âá¹ÂhÃÂna falls under all six. Bhikkhu Bodhi states that the correlations between the two sets shows there was a shared core before the Theravada and Mahayana schools split.
DÃÂna-pÃÂramità(Chinese: å¸Âæ½波羠èÂÂ, pinyin: bushi boluomi; Tibetan Wylie: byin paâÂÂi pha rol tu phyin pa) refers to a bodhisattva's practice of generosity, giving, charity. There are three main types of giving: the "gift of material goods" (ÃÂmisa-dÃÂna), the "gift of fearlessness" (abhaya-dÃÂna), and the "gift of the Dharma" (dharma-dÃÂna).
The perfection of giving is fully developed on the first of the ten bodhisattva stages (bhà «mi). At this stage, the bodhisattva, through insight into emptiness, is inspired to perfect the practice of giving. This involves offering even the most cherished possessionsâÂÂsuch as wealth, family, and even the bodhisattvaâÂÂs own body (dehadÃÂna)âÂÂwithout attachment.
A key element of the perfection of giving which distinguishes it from regular charity is how the bodhisattva, through their the understanding of emptiness, realizes that there is no inherent existence in the donor, the recipient, or the gift itself. With this realization, ordinary acts of giving are transformed into perfected acts of giving. This perfection leads to an awareness of universal suchness.
à Âëla-pÃÂramità(C. æÂÂæÂÂ波羠èÂÂ, chi jie boluomi; T. tshul khrims kyi pha rol tu phyin pa) is the perfection of virtue, moral conduct, or ethical discipline. In MahÃÂyÃÂna Buddhism, the perfection of ethical discipline is fulfilled by observing the bodhisattva precepts, which is divided into the "three sets of pure precepts" (trividhÃÂni à ÂëlÃÂni; C. ä¸ÂèÂÂÃ¥ÂÂæÂÂ, sanju jingjie). These are:
The first category corresponds to foundational precepts emphasized in the "HënayÃÂna" tradition, while the latter two represent the MahÃÂyÃÂna perspective on moral conduct. Together, the three sets of precepts form a comprehensive framework that integrates both HënayÃÂna and MahÃÂyÃÂna views on morality into a unified system.
à Âëla-pÃÂramitàis the main focus of cultivation on the second bodhisattva stage. At this stage, the bodhisattva overcomes the obstruction of deluded conduct (mithyÃÂpratipattyÃÂvaraá¹Âa; C. éªè¡ÂéÂÂ, xiexing zhang).
Ká¹£ÃÂnti-pÃÂramità(Ch: å¿Â辱波羠è renru boluomi; T. bzod paâÂÂi pha rol tu) is the bodhisattva's perfection of patience, a virtue which also has connotations of tolerance, forbearance, acceptance, and endurance. The term ká¹£ÃÂnti holds multiple meanings. It often refers to the patience and endurance demonstrated by a bodhisattva in various aspects of their spiritual journey and includes the ability to endure abuse and hardship inflicted by sentient beings without wavering in compassion or resolve. It also means that a bodhisattva maintains a commitment to persevere through the difficulties encountered on the path to buddhahood, maintaining the dedication to liberate all beings from saá¹ÂsÃÂra. Furthermore, it also refers to the capacity to accept and be receptive to the profound truths of reality, such as impermanence, suffering, emptiness, and not-self, without being overwhelmed or fearful for them.
This latter sense is particularly important in MahÃÂyÃÂna, which culminates in the attainment of "receptivity to the non-production of dharmas" (anutpattikadharmaká¹£ÃÂnti). This attainment refers to a bodhisattva's unwavering receptive realization that all phenomena (dharmas) are intrinsically "unproduced" (anutpÃÂda) and "empty" (à Âà «nyatÃÂ), including themselves, Buddhahood and the Dharma itself. The acceptance and realization of this ultimate truth is crucial for attaining the stage of non-retrogression (avaivartika) in which a bodhisattva cannot fall back to a lesser level, which is often identified with the first or eighth bhà «mi on the bodhisattva path.
Vërya-pÃÂramità(C. ç²¾é²波羠èÂÂ, jingjin boluomiduo; T. brtson âÂÂgrus kyi pha rol tu phyin pa) is the perfection of energy, diligence, vigour, or effort. Vërya-pÃÂramitàrepresents the tireless and unwavering energy and effort necessary to overcome obstacles, cultivate virtue, and realise wisdom on the bodhisattva path. This perfection is fully realized during the fourth stage of the bodhisattva path. At this stage, the radiant intensity of the thirty-seven factors of enlightenment (bodhipÃÂká¹£ikadharma) becomes so powerful that it burns away all defilements and obstructions. This purification grants the bodhisattva boundless energy to pursue enlightenment and the liberation of all beings.
DhyÃÂna-pÃÂramità(C. 禪å®Â波羠èÂÂ, jinglü boluomiduo; T. bsam gtan gyi pha rol tu phyin pa) is the perfection of meditation or contemplative absorption and is closely associated with the bodhisattva's mastery of numerous samÃÂdhis. The perfection of dhyana in Mahayana Buddhism includes the classic early Buddhist meditative states called the four dhyÃÂnas, which gradually take a meditator to a place beyond all thought.
However, according to the Dazhidulun, a bodhisattva's meditations are also significantly different than the non-Mahayana dhyÃÂnas. While in Theravada, the dhyÃÂnas are meant to go beyond all thought into a perfectly peaceful unmoving state of mind, the Dazhidulun mentions that regarding the practice of the four meditations or dhyÃÂnas "the bodhisattva practicing dhyÃÂnapÃÂramitÃÂ enters the successive dhyÃÂna stages with thoughts of the realm of desire." This is because a bodhisattva, while having no coarse thinking (vitarka) or subtle examination (vicara), they are still focused on all sentient beings in all realms and seek to guide them to nirvana. This is due to the Mahayana emphasis on compassion for all beings, which rejects the idea that we must retreat to state of mind which is completely detached from all beings.
As such, Mahayana texts are careful to warn bodhisattvas not to practice dhyÃÂna in the same manner as Hinayanists, that is to say, to practice them in a self-centered manner that seeks only an individual escape from samsara. As such, the Aá¹£á¹ÂÃÂdaà ÂasÃÂhasrikÃÂprajñÃÂpÃÂramitàstates that a bodhisattva must master the eight dhyÃÂnas without seeking their karmic fruit (i.e. rebirth outside the realm of desire). This is done through developing bodhicitta, as the Aá¹£á¹ÂÃÂdaà ÂasÃÂhasrikÃÂprajñÃÂpÃÂramitàstates, the bodhisattva meditates by "not clinging to the level of sravakas and pratyekabuddhas, and [practices meditation thinking], 'Having stood in the perfection of dhyÃÂna, I must now liberate all beings from the cycle of rebirths.'"
PrajñÃÂpÃÂramità(C. 菥波羠èÂÂ, bore boluomiduo; T. shes rab kyi pha rol tu phyin pa), the perfection of wisdom, is the most important and foundational of all the pÃÂramitÃÂs and the source of them all. This term carries multiple meanings, but generally speaking, PrajñÃÂpÃÂramitàrefers to a transcendent kind of wisdom surpassing ordinary understanding, particularly the wisdom required for achieving buddhahood. It is often defined as the realization of emptiness (à Âà «nyatÃÂ) and suchness (TathÃÂtÃÂ), and the insight that agent, object, and action lack a permanent essence or svabhava. When linked to the ten bodhisattva stages (bhà «mi), the perfection of wisdom corresponds to the sixth stage.
In the Ten Stages Sutra, four more pÃÂramitÃÂs are listed, bringing the total count to ten perfection. The extra four are: UpÃÂya-pÃÂramità(perfection of skillful means), Praá¹ÂidhÃÂna-pÃÂramità(perfection of aspiration or vows), Bala-pÃÂramità(perfection of power) and JñÃÂna pÃÂramità(perfection of knowledge). The MahÃÂratnakà «á¹Âa Sà «tra (Sutra of the Heap of Jewels) also includes these additional four pÃÂramitÃÂs, with the order of numbers 8 and 9 switched.
The perfection of skillful means (upÃÂya-kauà Âalya) is the skill of a Buddha or an advanced bodhisattva which allows them to perfectly tailor their teachings and actions to align with the inclinations and capacities of his audience. Because buddhas and bodhisattvas have profound understanding, they can provide teachings that are most suitable for each individual, akin to a physician prescribing specific treatments for particular ailments. Moreover, skillful means can serve to explain why certain actions, which might seem unethical to beings of limited spiritual insight, become virtuous when undertaken by a bodhisattva who acts with the ultimate welfare of others in mind.
Praá¹ÂidhÃÂnapÃÂramità(C. é¡Â波羠yuan boluomi; T. smon lam gyi pha rol tu phyin pa) is the perfection of the bodhisattva's vow or "aspiration". This refers to how bodhisattvas make solemn declarations of their intent to achieve buddhahood for the sake of all sentient beings. These vows can take the form of an oath, where one commits to achieving a goal, or a prayer, where one dedicates merit toward its realization. The term also appears in the context of pà «rvapraá¹ÂidhÃÂna, meaning "prior vow." This refers to a pledge made in the past, either already fulfilled in the present or destined for fulfillment in the future, typically in relation to the aspiration for buddhahood.
BalapÃÂramità(C. Ã¥ÂÂ波羠è li bo-luomi; T. stobs kyi pha rol tu phyin pa) is the âÂÂperfection of powerâ or âÂÂstrengthâÂÂ. This refers to the power of a bodhisattva which allows him to master elements of the teaching, such as the four analytical knowledges or four discriminations (pratisaá¹Âvid).
JñÃÂna-pÃÂramità(C. æº zhi; T. ye shes) is the perfection of "gnosis," or "knowledge", which denotes a distinct understanding of an objectâÂÂs nature. While prajñÃÂpÃÂramitàsignifies perfected spiritual insight into ultimate reality, jñÃÂna refers to more general forms of knowledge specific to the path of the bodhisattva. There are various schemas of these types of knowledge. One text, the AbhisamayÃÂlaá¹ kÃÂra, divides knowledge into three main types: knowledge of all aspects (sarvÃÂkÃÂrajñatÃÂ, only Buddhas have this), knowledge of paths (mÃÂrgÃÂkÃÂrajñatÃÂ, which is accessible to bodhisattvas) and all-knowledge (sarvajñatÃÂ, accessible even to sravakas).
According to the perspective of Tibetan Buddhism, the practice of accumulating paramitas is generally considered very important. In most contexts, they are seen as a fundamental basis for practice of the higher teachings, such as Vajrayana.àThe Dalai Lama has said:<blockquote>To attain enlightenment, we need better rebirths; and the six perfections â in particular, far-reaching ethical self-discipline â enable us to attain better rebirths. We wonâÂÂt be able to help others materially if we arenâÂÂt wealthy, and so we need to cultivate generosity. We need virtuous friends, and so we must reject anger and practice patience. In order to accomplish anything, we need perseverance. To gain friends, we must control our disturbing emotions, and so we must practice mental constancy (concentration). And finally, to really be effective in helping others, we need the discriminating awareness (wisdom) of knowing what is beneficial and what is of harm. Therefore, we need to cultivate all six far-reaching attitudes.</blockquote>Similarly, concerning the six paramitas, or "the six far-reaching attitudes," and how they relate to the practice of the three vehicles of Tibetan Buddhism, the Dalai Lama has said: <blockquote>The Hinayana path is the preliminary path, the Mahayana sutra one is the main path, and tantra is something to train in only as a branch. The four tenet systems are like stairs. The higher systems highlight contradictions in the lower ones, but by knowing the lower, we can appreciate the profundity of the higher. The higher systems are vast and profound since they do not contradict logic. If we are aware of the areas in which we can make mistakes, it helps us to stay on the right path and have confidence in it. Thus, the study of the tenet systems gives stability to our view. Then, on the basis of the six far-reaching attitudes and bodhichitta, we will be able to fulfill our own aims and those of others.</blockquote>Traleg Kyabgon Rinpoche renders "pÃÂramitÃÂ" into English as "transcendent action" and then frames and qualifies it:
The initial four perfections involve skillful means practice, while the last two pertain to wisdom practice. Together, they encompass all the necessary methods and skills to dispel delusion and meet the needs of others, and to rise from states of contentment to even greater happiness.