pāramitā, pārami or pāramī [pārami, pāramī, pāramitā] transcendental virtues or perfections. Pāram means beyond. It means to go, to go to the other shore, that is, to go beyond the realm of saṃsāra. The term pārami is used to denote the virtues to be practised by a Bodhisattva in order to attain the Buddhahood. The following virtues are known as ṣaṭ pāramitā-s, or six virtues. They are explained by the Buddha in the Vajracchedikā Prajñā Pāramitā Sūtra, to Subhūti and the other monks in an assembly.(1) charity (dāna),
(2) morality (śīla),
(3) forbearance (kṣānti),
(4) energy (vīrya),
(5) meditation (dhyāna), and
(6) wisdom (prajñā).
The first reference to the ten pārami-s is found in the Daśabhūmika Sūtra. Besides the pārami-s mentioned above it mentions skilful means (upāya), vows (praṇidhāna), strength (bala), and transcendental knowledge (jñāna). Thus the term of ten virtues (daśa pārami-s) came into existence.
The 550 Jātaka-s also enumerate the said pārami-s. The Theravāda tradition added renunciation of house-holder's life [nekkhamma], resolution [adhiṭṭhāna], loving-kindness [mettā], truth [sacca] and equanimity [upekkhā] to the list of six virtues and omitted dhyāna. The Aṭṭhasālinī enlists charity, morality, renunciation of householder's life, wisdom, energy, forbearance, truthfulness, resolution, loving-kindness, and equanimity as ten pārami-s.The salient features of some of the virtues are elaborated below.
(1) dāna [dāna] generosityDāna is the first amongst the pāramitā-s. It is benevolence in action. It develops the quality of selflessness. The giver and the recipient, both are benefited by it. He who gives alms to the recipient helps him to have a long life, good appearance, happiness and strength, and in return gains the same either in the world of human beings or of the heavenly beings. A Bodhisattva, besides cherishing the feeling of love and compassion, should make gifts to the poor and needy and serve the afflicted. A Bodhisattva gives wealth, possessions including his kingdom, children, wife, limbs and even life, when required.
(2) śīla [sīla] moralityThe Buddha says that just as when a Yak cow's [camarīmiga] tail is firmly caught by bush or thorn it thereupon awaits its death but does not tear or mar its tail, in the same way an aspirant should observe and keep the precepts regarding pātimokkha-saṃvara-sīla, indriya-saṃvara-sīla, ājīvapārisuddhi sīla and paccayasannisita sīla.(For details, see under śīla.)
(3) kṣānti [khanti] forbearanceForbearance denotes the capacity to endure sufferings and injustice. The Buddha says if one pours a handful of salt in a bowl of water, the water will become salty and nobody will be able to drink it. If one pours a handful of salt into a river the water of river will not taste salty and people will be able to drink it. It is so because the river is big and so it can receive impure things and can also transform them into pure. If the heart of a human-being is large, it can receive sufferings, endure them and even transform them. The Buddha says, "Just as the earth never shows complacency or repugnance though sweet or foul things are thrown on it, even so one must endure honour or scorn."
(4) vīrya [viriya] energyThe Buddha says, just as lion, the king of beasts, while crouching, walking and standing still is full of courage, and is always watchful and alert, even so one should display courageours energy in repeated births that will lead one to enlightenment.
(5) dhyāna [jhāna] meditationDhyāna as a pārami denotes meditation as a device to cut the illusion of an ego. Residence in a favourable place, restraint on desire, contentment, elimination of craving and multiple activities and observing code of moral conduct are the prerequisites of dhyāna. Its nature is one-pointed mind fixed on the meditative object without straying away from it.
(6) prajñā [paññā] insight, knowledge, understanding, wisdomPrajñā means knowledge accompanied by wisdom. It is one of the three kinds of training, one of the four means of accomplishment, one of the five controlling faculties, one of the five powers, and one of the seven factors of enlightenment. Prajñā is the wisdom which purifies one. It stimulates one to follow the stages of the 'stream-enterer', the 'once-returner', the 'non-returner' and the Arhat, and paves one's way to deliverance. Prajñā includes knowledge regarding impermanence, sorrow and non-existence of soul. Prajñā is classified into three kinds depending upon its source. The first is the knowledge which is obtained by hearing the discourses, (śruta) [suta], that is, through oral tradition. The second is that which one attains through the process of thinking (cintā). The third one is knowledge attained through meditation and contemplation (bhāvanā). It is knowledge which is beyond reasoning.
(7) adhiṣṭhāna [adhiṭṭhāna] resolutionAdhiṣṭhāna means to make resolution to become Buddha and to accomplish it. This power drives away all obstructions out of the path of the aspirant. The Buddha says, "The peak of a rocky mountain always stands unmoved and firm established. It is unshaken by strong winds and always abides in its place. Likewise one must be steady in one's own firm resolution." This pārami corresponds to the praṇidhāna pārami in the Mahāyāna tradition.
(8) maitrī [mettā] loving kindness, benevolenceMaitrī implies the thought that 'Whatsoever living beings there be, feeble or strong, long, stout or medium, short, small or large, seen or unseen, those dwelling far or near, those who are born and those who are to be born, may all beings, without exception, be happy'. Loving-kindness ultimately makes one identify with all living beings. Mystic power has been attributed to maitrī and it is said that the wild beasts give up perpetual animosity among them and live together happily when they come under the influence of maitrī. The wicked give up their wickedness. Hatred and ill will vanish when loving-kindness arises. A Bodhisattva tends loving kindness towards the whole world. He embraces all living beings through loving-kindness. One should extend this feeling towards oneself also.
(9) satya [sacca] truthfulnessIn the context of pāramitā satya means the fulfilment of one's promise; the harmony in thought, speech and action. A Bodhisattva acts as he speaks; he speaks as he acts -- yathāvādī tathākārī, yathākārī tathāvādī. To keep his promise a Bodhisattva is willing to sacrifice his life. True speech should be sweet, agreeable, gentle and beneficial to others.
(10) upekṣā [upekkhā] equanimityUpekṣā means to view rightly. The states of happenings are to be viewed impartially and with equanimity. Happiness or sorrow, success or failure, loss or gain, fame and infamy, praise and blame are to be borne with a balanced mind. One should not be overjoyed on attaining pleasant states nor should one be perturbed on attaining sorrowful conditions. All earthly events ensue agreeable or disagreeable consequences. A man of self-culture who has cultivated equanimity is not affected by sorrowful events or attached to fleeting pleasures. Equanimity uproots attachment, clinging and aversion. To him who has cultivated equanimity, a saint and a sinner are not different.
(11) naiṣkramya [nekkhamma] renunciationNaiṣkramya means freedom from lust, craving and sensual desire or renunciation. Samyak-saṃkalpa comprises naiṣkramya. It denotes renunciation of worldly pleasures and also attenuation of hindrances by dhyāna-s. A Bodhisattva is not induced by pleasures, gross or subtle. Wealth, honour or fame cannot make him swerve from the righteous way of life because he knows them to be ephemeral and vain. Born in a Buddha-cycle, a Bodhisattva would lead a life of bhikṣu. If he is born in a Buddhaless cycle, he would become an ascetic.
(12) upāya [upāya] meansUpāya or Upāyakauśalya means skilful means. The term upāya denotes devices for training the śrāvaka-s to cultivate and develop in their mind the desire to attain Buddhahood. Means are prescribed for a Bodhisattva. There are ten stages (daśa bhūmi) through which the practitioner advances in the Buddhist practice. In the seventh stage, that is, the stage of being far reaching (dūraṅgamā-bhūmi), skilful means (upāya-s) are cultivated to bring about salvation to all beings.
(13) bala [bala] powerBala means one's own power to attain Buddhahood and the power to bring others on the path. It also denotes the power to visualise the Buddha and to hear his words. Power is the capacity to associate oneself with good people and good deeds. It is the strength that enables one to make others free from sufferings and to liberate them from the cycle of birth and death.
Power is also defined as the two strengths, of fulfilment of desires and capacity to lead the world.
(14) praṇidhāna-vows
Praṇidhāna means to take an oath to become a Buddha. The Bodhisattva undertakes discipline to attain bodhi. When he resolves for the attainment of Buddhahood the stage is known as bodhi praṇidhi citta. The next stage of actual practice of discipline is known as bodhi prasthāna citta. The Daśabhūmika Sūtra throws light on praṇidhāna-s. These great resolves are to be made in the presence of a kalyāṇamitra. The prominent among them are that the Bodhisattva will benefit the sentient beings through his infinite knowledge and power; he will put his efforts to make them free from sufferings such as diseases and mental sorrows; he will guide them so that they will not be born in evil states.
paramī = pāramitā: 'perfection'. Ten qualities leading to Buddhahood: (1) perfection in giving (or liberality; dāna-pāramī), (2) morality (sīla-pāramī), (3) renunciation (nekkhamma-pāramī), (4) wisdom (paññā-pāramī), (5) energy (viriya-pāramī), (6) patience (or forbearance; khanti-pāramī), (7) truthfulness (sacca-pāramī), (8) resolution (adhiṭṭhāna-pāramī), (9) loving-kindness (mettā-pāramī) (10) equanimity (upekkhā-pāramī).
These qualities were developed and brought to maturity by the Bodhisatta in his past existences, and his way of practising them is illustrated in many of the Birth Stories (Jātaka), of which, however, only the verses are regarded as canonical. Apart from the latter, the 10 pāramī are mentioned in only two other canonical works which are probably apocryphal, the Buddhavaṃsa (in the Story of Sumedha) and the Cariya-piṭaka. A long and methodical exposition of the pāramī is given in the concluding Miscellaneous Section (pakiṇṇakakathā) of the Com. to Cariya-piṭaka (untranslated).
In Vis.M. IX it is said that through developing the 4 sublime states (loving-kindness, compassion, altruistic joy, equanimity; s. brahma-vihāra), one may reach these 10 perfections, namely:
"As the Great Beings (mahā-satta; a synonym often found in the Mahāyana scriptures for Bodhisatta (q.v.), i.e. 'Enlightenment Being or Being destined for Buddhahood) are concerned about the welfare of living beings, not tolerating the suffering of beings, wishing long duration to the higher states of happiness of beings, and being impartial and just to all beings, therefore (1) they give alms (dāna, q.v.) to all beings so that they may be happy, without Investigating whether they are worthy or not. (2) By avoiding to do them any harm, they observe morality (sīla q.v.). (3) In order to bring morality to perfection, they train themselves in renunciation (nekkhamma). (4) In order to understand clearly what is beneficial and injurious to beings, they purify their wisdom (paññā). (5) For the sake of the welfare and happiness of others they constantly exert their energy (viriya). (6) Though having become heroes through utmost energy, they are nevertheless full of forbearance (khanti ) toward s the manifold failings of beings . (7) Once they have promised to give or do something, they do not break their promise ('truthfulness'; sacca). (8) With unshakable resolution (adhiṭṭhāna) they work for the weal and welfare of beings. (9) With unshakable kindness (mettā) they are helpful to all. (10) By reason of their equanimity (upekkhā) they do not expect anything in return" (Vis.M. IX. 24).
In the Mahāyana scriptures, where the pāramī occupy a much more prominent place, a partly differing list of six is given: liberality, morality, patience, energy, meditation. and wisdom.
To ferry across, or save, without limit.
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