Editing Pāramitā

{{short description|Buddhist qualities for spiritual perfection}}
{{redirect|Six Perfections|the racehorse|Six Perfections (horse)}}
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{{buddhism}}

'''''Pāramitā''''' ([[Sanskrit]], [[Pali]]: पारमिता) or '''''pāramī''''' (Pāli: पारमी) is a Buddhist term often translated as "perfection". It is described in Buddhist commentaries as a noble character quality generally associated with enlightened beings. ''Pāramī'' and ''pāramitā'' are both terms in Pali but [[Pali literature]] makes greater reference to ''pāramī'', while [[Mahayana]] texts generally use the Sanskrit ''pāramitā.<ref>{{Cite web|url=https://www.wisdomlib.org/definition/paramita|title=Paramita, Pāramitā, Pāramita: 12 definitions|last=www.wisdomlib.org|date=2008-06-01|website=www.wisdomlib.org|access-date=2020-01-28|archive-date=2020-01-28|archive-url=https://web.archive.org/web/20200128053908/https://www.wisdomlib.org/definition/paramita|url-status=live}}</ref>''<ref>{{Cite web|url=https://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html|title=A Treatise on the Paramis: From the Commentary to the Cariyapitaka|website=www.accesstoinsight.org|access-date=2020-01-27|archive-url=https://web.archive.org/web/20181011133259/https://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html|archive-date=2018-10-11|url-status=live}}</ref>

== Etymology ==
[[Donald S. Lopez Jr.]] describes the etymology of the term:{{blockquote|The term ''pāramitā'', commonly translated as "perfection", has two etymologies. The first derives it from the word ''parama'', meaning "highest", "most distant", and hence "chief", "primary", "most excellent". Hence, the substantive can be rendered "excellence" or "perfection". This reading is supported by the ''[[Madhyanta-vibhaga-karika|Madhyāntavibhāga]]'' (V.4), where the twelve excellences (''parama'') are associated with the ten perfections (''pāramitā'').

A more creative yet widely reported etymology divides ''pāramitā'' into ''pāra'' and ''mita'', with ''pāra'' meaning "beyond", "the further bank, shore or boundary," and ''mita'', meaning "that which has arrived", or ''ita'' meaning "that which goes". ''Pāramitā'' then means "that which has gone beyond", "that which goes beyond" or "transcendent". This reading is reflected in the Tibetan translation ''pha rol tu phyin pa'' ("gone to the other side").{{sfn|Lopez|1988|p=21}}}}

== Theravāda Buddhism ==
Theravada teachings on the ''pāramīs'' can be found in late canonical books and post-canonical [[Atthakatha|commentaries]]. Theravada commentator [[Dhammapāla|Dhammapala]] describes them as noble qualities usually associated with [[bodhisattva]]s.<ref>{{Cite book|url=https://www.accesstoinsight.org/lib/authors/bodhi/wheel409.pdf|title=A treatise on the Paramis : from the commentary to the Cariyapitaka|last=Dhammapala, Acariya.|date=1996|publisher=Buddhist Publication Society|others=Bodhi, Bhikkhu.|isbn=955-24-0146-1|location=Kandy, Sri Lanka|pages=1|oclc=40888949|access-date=2020-01-26|archive-url=https://web.archive.org/web/20170622131026/http://www.accesstoinsight.org/lib/authors/bodhi/wheel409.pdf|archive-date=2017-06-22|url-status=live}}</ref> American scholar-monk [[Ṭhānissaro Bhikkhu|Thanissaro Bhikkhu]] describes them as perfections ''(paramī)'' of character necessary to achieve enlightenment as one of the three enlightened beings, a ''[[Sammasambuddha|samma sambuddha]]'', a ''[[Pratyekabuddha|pacceka-buddha]]'', or an ''[[arahant]]''.<ref>{{Cite web|url=https://www.accesstoinsight.org/lib/study/perfections.html|title=The Ten Perfections: A Study Guide|website=www.accesstoinsight.org|access-date=2020-01-27|archive-url=https://web.archive.org/web/20190502001703/https://www.accesstoinsight.org/lib/study/perfections.html|archive-date=2019-05-02|url-status=live}}</ref>

=== Canonical sources ===
[[File:Astasahasrika Prajnaparamita Bodhisattva Helping.jpeg|upright|thumb|A [[bodhisattva]] benefitting sentient beings. [[Palm-leaf manuscript]]. [[Nalanda]], [[Bihar]], India]]

In the [[Pāli Canon]], the ''[[Buddhavamsa]]'' of the ''[[Khuddaka Nikaya|Khuddaka Nikāya]]'' lists the ten perfections (''dasa pāramiyo'') as:<ref>{{Cite book|url=https://www.accesstoinsight.org/lib/authors/bodhi/wheel409.pdf|title=A treatise on the Paramis : from the commentary to the Cariyapitaka|last=Dhammapala, Acariya.|date=1996|publisher=Buddhist Publication Society|others=Translated by Bodhi, Bhikkhu.|isbn=955-24-0146-1|location=Kandy, Sri Lanka|pages=2–5|oclc=40888949|access-date=2020-01-26|archive-url=https://web.archive.org/web/20170622131026/http://www.accesstoinsight.org/lib/authors/bodhi/wheel409.pdf|archive-date=2017-06-22|url-status=live}}</ref>

# ''[[Dāna]] pāramī'': generosity, giving of oneself
# ''[[Śīla|Sīla]] pāramī'': virtue, morality, proper conduct
# ''[[Nekkhamma]] pāramī'': renunciation
# ''[[Prajñā (Buddhism)|Paññā]] pāramī'': wisdom, discernment
# ''[[Vīrya|Viriya]] pāramī'': energy, diligence, vigour, effort
# ''[[Kshanti|Khanti]] pāramī'': patience, tolerance, forbearance, acceptance, endurance
# ''[[Sacca]] pāramī'': truthfulness, honesty
# ''[[Adhiṭṭhāna]] pāramī'': determination, resolution
# ''[[Mettā]] pāramī'': goodwill, friendliness, loving-kindness
# ''[[Upekkha|Upekkhā]] pāramī'': equanimity, serenity

Two of these [[virtue]]s—''mettā'' and ''upekkhā''—are also [[brahmavihara|brahmavihāras]], and two – ''vīrya'' and ''upekkhā''—are [[Seven Factors of Awakening|factors of awakening]].

=== Historicity ===
The Theravāda teachings on the pāramīs can be found in canonical books (''[[Jataka tales]]'', ''[[Apadāna]]'', ''[[Buddhavamsa]]'', ''[[Cariyapitaka|Cariyāpiṭaka]]'') and post-canonical [[Atthakatha|commentaries]] written to supplement the Pāli Canon that therefore might not be an original part of the Theravāda teachings.<ref>"[Prose portions of the ''Jātakas''] originally did not form part of [the Theravādins] scriptures": Nalinaksha Dutt (1978) ''Buddhist Sects in India''. Motilal Banarsidass Publishers (Delhi), 2nd Edition: 224
* Regarding the ''Cariyāpiṭaka'', Horner (2000), ''Cariyāpiṭaka'' section, p. vi, writes that it is "[c]onsidered to be post-[[Asoka]]n...."</ref> The oldest parts of the ''[[Sutta Pitaka|Sutta Piṭaka]]'' (for example, ''[[Majjhima Nikaya|Majjhima Nikāya]]'', ''[[Digha Nikaya|Digha Nikāya]]'', ''[[Samyutta Nikaya|Saṃyutta Nikāya]]'' and the ''[[Anguttara Nikaya|Aṅguttara Nikāya]]'') do not mention the pāramīs as a category (though they are all mentioned individually).<ref>"[the Theravādins’] early literature did not refer to the pāramitās." Nalinaksha Dutt (1978) ''Buddhist Sects in India''. Motilal Banarsidass Publishers (Delhi), 2nd Edition: 228</ref>

Some scholars refer to the pāramīs as a semi-Mahāyāna 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.<ref>"The incorporation of pāramis by the Theravādins in the Jātakas reveals that they were not immune from Mahāyānic influence. This happened, of course, at a much later date[.]" Nalinaksha Dutt (1978) ''Buddhist Sects in India''. Motilal Banarsidass Publishers (Delhi), 2nd Edition: 219
* "It is evident that the Hinayānists, either to popularize their religion or to interest the laity more in it, incorporated in their doctrines the conception of Bodhisattva and the practice of pāramitās. This was effected by the production of new literature: the Jātakas and Avadānas." Nalinaksha Dutt (1978) ''Buddhist Sects in India''. Motilal Banarsidass Publishers (Delhi), 2nd Edition: 251. The term "Semi-Mahāyāna" occurs here as a subtitle.</ref> However, these views rely on the early scholarly presumption of Mahāyāna originating with religious devotion and appeal to laity. More recently, scholars have started to open up early Mahāyāna literature, which is very ascetic and expounds the ideal of the monk's life in the forest.<ref>"As scholars have moved away from this limited corpus, and have begun to explore a wider range of Mahāyāna sutras, they have stumbled on, and have started to open up, a literature that is often stridently ascetic and heavily engaged in reinventing the forest ideal, an individualistic, antisocial, ascetic ideal that is encapsulated in the apparently resurrected image of "wandering alone like a rhinoceros." ''Macmillan Encyclopedia of Buddhism'' (2004): p.&nbsp;494</ref> Therefore, the practice of the pāramitās in Mahāyāna Buddhism may have been close to the ideals of the ascetic tradition of the [[śramaṇa]].

=== Traditional practice ===
[[Bhikkhu Bodhi]] maintains that in the earliest Buddhist texts (which he identifies as the first four ''[[Sutta Pitaka|nikāyas]]''), those seeking [[Nirvana|the extinction of suffering]] (''nibbana'') pursued the [[Noble Eightfold Path|noble eightfold path]]. As time went on, a [[backstory]] was provided for the [[Rebirth (Buddhism)|multi-life]] development of the [[Gautama Buddha|Buddha]]; as a result, the ten perfections were identified as part of the path for the [[bodhisattva]] (Pāli: ''bodhisatta''). Over subsequent centuries, the ''pāramīs'' were seen as being significant for aspirants to both Buddhahood and [[Arhat|arahantship]]. Bhikkhu Bodhi summarizes:

{{blockquote|in established Theravāda tradition the pāramīs are not regarded as a discipline peculiar to candidates for Buddhahood alone but as practices which must be fulfilled by all aspirants to enlightenment and deliverance, whether as [[Buddhahood|Buddhas]], [[paccekabuddha]]s, or [[sravaka|disciples]]. What distinguishes the supreme bodhisattva from aspirants in the other two vehicles is the degree to which the pāramīs must be cultivated and the length of time they must be pursued. But the qualities themselves are universal requisites for deliverance, which all must fulfill to at least a minimal degree to merit the fruits of the liberating path.<ref>[http://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html Bodhi (2005).] {{Webarchive|url=https://web.archive.org/web/20070825142232/http://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html |date=2007-08-25 }}  (Converted the document's original use of the [[Velthuis]] convention to [[Pali#Alphabet with diacritics|Pāli]] diacritics.)</ref>}}

== Sarvāstivāda ==
The [[Sarvastivada|Sarvāstivāda]] [[Vaibhāṣika]] school's main commentary, the ''[[Abhidharma Mahāvibhāṣa Śāstra|Mahāvibhāṣā]],'' teaches the bodhisattva path based on a system of four pāramitās:<ref>Baruah, Bibhuti. ''Buddhist Sects and Sectarianism''. 2008. p. 456</ref>

* generosity (''dāna''), 
* discipline (''[[śīla]]''), 
* energy (''vīrya''),
* wisdom (''[[Wisdom in Buddhism|prajñā]]''),

The ''Mahāvibhāṣā'' also mentions the system of six pāramitās, arguing that patience (''[[Kshanti|{{IAST|Kṣānti}}]]'') is classified as a kind of discipline and that meditation (''[[Dhyāna in Buddhism|Dhyāna]]'') is to be seen as a mode of wisdom (''[[Wisdom in Buddhism|prajñā]]'').<ref>{{cite book | last=Xing | first=Guang | title=The concept of the Buddha : its evolution from early Buddhism to the trikāya theory | publisher=RoutledgeCurzon | publication-place=London | date=2005 | isbn=0-203-41310-5 | oclc=57298090 | page = 48}}</ref>

== Mahāyāna Buddhism ==
[[Mahayana|Mahāyāna]] texts refer to the ''pāramitās'' as "bases of training" used for self-cultivation on the bodhisattva path to [[Buddhahood]].<ref name=":12">{{Cite book |last=Wright |first=Dale Stuart |url=https://books.google.com/books?id=YeCAtSdxikYC |title=The Six Perfections: Buddhism and the Cultivation of Character |date=2009 |publisher=Oxford University Press |isbn=978-0-19-538201-3 |pages=3–4 |language=en |access-date=2020-01-27 |archive-url=https://web.archive.org/web/20210624212728/https://books.google.com/books?id=YeCAtSdxikYC |archive-date=2021-06-24 |url-status=live}}</ref>

=== Six perfections ===
The [[Prajnaparamita|Prajñapāramitā sūtras]] and a large number of other Mahāyāna texts list six perfections: giving, ethical discipline, patience, vigorous effort, meditation, wisdom ([[Prajnaparamita|''prajñā'']]).<ref>{{Cite book |last=Wright |first=Dale Stuart |url=https://books.google.com/books?id=YeCAtSdxikYC |title=The Six Perfections: Buddhism and the Cultivation of Character |date=2009 |publisher=Oxford University Press |isbn=978-0-19-538201-3 |pages=contents |language=en |access-date=2020-01-27 |archive-url=https://web.archive.org/web/20210624212728/https://books.google.com/books?id=YeCAtSdxikYC |archive-date=2021-06-24 |url-status=live}}</ref><ref name=":02">{{Cite book |last=Bodhi |first=Bhikkhu |url=https://books.google.com/books?id=6ym-vC4nTsAC |title=The Discourse on the All-embracing Net of Views: The Brahmajāla Sutta and Its Commentaries |date=2007-12-01 |publisher=Buddhist Publication Society |isbn=978-955-24-0052-0 |pages=300 |language=en |access-date=2020-01-27 |archive-url=https://web.archive.org/web/20210624211033/https://books.google.com/books?id=6ym-vC4nTsAC |archive-date=2021-06-24 |url-status=live}}</ref>

The list of six paramitas is also mentioned by the Theravāda commentator [[Dhammapala]], who describes it as a categorization of the same ten perfections of Theravada Buddhism. According to Dhammapala, ''Sacca'' is classified as both ''Śīla'' and ''Prajñā'', ''Mettā'' and ''Upekkhā'' are classified as ''Dhyāna'', and ''Adhiṭṭhāna'' falls under all six.<ref name=":02" /> [[Bhikkhu Bodhi]] states that the correlations between the two sets shows there was a shared core before the Theravada and Mahayana schools split.<ref>{{Cite book |last=Bodhi |first=Bhikkhu |url=https://books.google.com/books?id=6ym-vC4nTsAC |title=The Discourse on the All-embracing Net of Views: The Brahmajāla Sutta and Its Commentaries |date=2007-12-01 |publisher=Buddhist Publication Society |isbn=978-955-24-0052-0 |pages=44 |language=en |access-date=2020-01-27 |archive-url=https://web.archive.org/web/20210624211033/https://books.google.com/books?id=6ym-vC4nTsAC |archive-date=2021-06-24 |url-status=live}}</ref>

==== Dānapāramitā ====
[[Dāna]]-pāramitā ([[Chinese language|Chinese]]: 布施波羅蜜, pinyin: bushi boluomi; [[Tibetic languages|Tibetan]] [[Wylie transliteration|Wylie]]: byin pa’i pha rol tu phyin pa) refers to a bodhisattva's practice of [[generosity]], giving, [[Charity (practice)|charity]].<ref name=":02" /> There are three main types of giving: the "gift of material goods" (''āmisa-dāna''), the "gift of fearlessness" (''abhaya-dāna''), and the "gift of the Dharma" (''dharma-dāna'').<ref name=":02" />

The perfection of giving is fully developed on the first of the ten bodhisattva stages (''[[Bhūmi (Buddhism)|bhūmi]]''). At this stage, the bodhisattva, through insight into emptiness, is inspired to perfect the practice of giving. This involves offering even the most cherished possessions—such as wealth, family, and even the bodhisattva’s own body (''dehadāna'')—without attachment.<ref name=":02" />

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 [[Tathātā|suchness]].<ref name=":02" />

==== Śīlapāramitā ====
[[Śīla]]-pāramitā (C. 持戒波羅蜜, chi jie boluomi; T. tshul khrims kyi pha rol tu phyin pa) is the perfection of virtue, moral conduct, or ethical discipline.<ref name=":12" /> In Mahāyāna Buddhism, the perfection of ethical discipline is fulfilled by observing the [[Bodhisattva Precepts|bodhisattva precepts]], which is divided into the "three sets of pure precepts" (''trividhāni śīlāni''; C. 三聚净戒, ''sanju jingjie''). These are:<ref name=":12" /><ref>Zimmermann, Michael. [https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/zimmermann/zimmermann-2013-the-chapter-on-right-conduct-in-the-bodhisattvabhumi.pdf “The Chapter on Right Conduct in the Bodhisattvabhūmi.”] (2013).</ref><ref name=":4">Groner, Paul, 'The Bodhisattva Precepts', in  Daniel Cozort, and James Mark Shields (eds), ''The Oxford Handbook of Buddhist Ethics'', Oxford Handbooks (2018).</ref>

# The ''saṃvaraśīla'' (restraining precepts), which pertain to the rules of discipline (''[[Pratimokṣa|prātimokṣa]]'') and proper conduct that prevent unwholesome actions. For laypersons this mainly refers to the [[five precepts]]. For monks, it includes the entire [[Vinaya]].
# The accumulation of wholesome qualities (''kuśaladharmasaṃgrāhaka''), which fosters all virtuous behaviors leading to the development of the Buddha-dharma. This includes things like making [[Offering (Buddhism)|offerings]] and [[Transfer of merit|dedication of merit]].
# Acting for the benefit of sentient beings (''sattvārthakriyā''), which involves providing assistance and compassion to others. It includes taking care of the sick, protecting people from danger, teaching people the Dharma, giving to the poor, and so on.

The first category corresponds to foundational precepts emphasized in the "Hīnayāna" tradition, while the latter two represent the Mahāyāna perspective on moral conduct. Together, the three sets of precepts form a comprehensive framework that integrates both Hīnayāna and Mahāyāna views on morality into a unified system.<ref name=":12" /><ref name=":4" />

[[Śīla]]-pāramitā is the main focus of cultivation on the second bodhisattva stage. At this stage, the bodhisattva overcomes the obstruction of deluded conduct (''mithyāpratipattyāvaraṇa''; C. 邪行障, ''xiexing zhang'').<ref name=":12" />

==== Kṣāntipāramitā ====
[[Kshanti|Kṣānti]]-pāramitā (Ch: 忍辱波羅蜜  renru boluomi; T. bzod pa’i pha rol tu) is the bodhisattva's perfection of [[patience]], a virtue which also has connotations of tolerance, [[forbearance]], acceptance, and [[endurance]].<ref name=":22">Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 446. Princeton University Press, Nov 24, 2013.</ref> The term ''kṣānti'' 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.<ref name=":22" /> 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 [[saṃsāra]].<ref name=":22" /> Furthermore, it also refers to the capacity to accept and be receptive to the profound truths of reality, such as [[impermanence]], [[Duḥkha|suffering]], [[emptiness]], and [[Anattā|not-self]], without being overwhelmed or fearful for them.<ref name=":22" />

This latter sense is particularly important in Mahāyāna, which culminates in the attainment of "receptivity to the non-production of dharmas" (anutpattikadharmakṣānti). This attainment refers to a bodhisattva's unwavering receptive realization that all phenomena (''[[Abhidharma|dharmas]]'') are intrinsically "unproduced" (''[[Anutpada|anutpāda]]'') and "empty" (''[[śūnyatā]]''), including themselves, Buddhahood and the Dharma itself.<ref name=":13">Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 55. Princeton University Press, Nov 24, 2013.</ref> 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 ''[[Bhūmi (Buddhism)|bhūmi]]'' on the bodhisattva path.<ref name=":13" />

==== Vīryapāramitā ====
[[Vīrya]]-pāramitā (C. 精進波羅蜜, jingjin boluomiduo; T. brtson ’grus kyi pha rol tu phyin pa) is the perfection of energy, diligence, vigour, or effort. Vīrya-pāramitā represents the tireless and unwavering energy and effort necessary to overcome obstacles, cultivate virtue, and realize wisdom on the bodhisattva path.<ref name=":3">Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 980. Princeton University Press, Nov 24, 2013.</ref> 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 (''bodhipākṣikadharma'') 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.<ref name=":3" />

==== Dhyānapāramitā ====
[[Dhyāna in Buddhism|Dhyāna]]-pāramitā (C. 禪定波羅蜜,  jinglü boluomiduo; T. bsam gtan gyi pha rol tu phyin pa) is the perfection of [[Buddhist meditation|meditation]] or contemplative absorption and is closely associated with the bodhisattva's mastery of numerous [[Samadhi|samādhis]].<ref>Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 257. Princeton University Press, Nov 24, 2013.</ref> The perfection of dhyana in Mahayana Buddhism includes the classic early Buddhist meditative states called the four [[Dhyāna in Buddhism|dhyānas]], which gradually take a meditator to a place beyond all thought.<ref name=":5">Williams, Paul. ''Buddhism: The origins and nature of Mahāyāna Buddhism''; ''Some Mahāyāna religious topics'', Volume 3, pp. 32-33. Williams Taylor & Francis, 2004.</ref>

However, according to the ''[[Dà zhìdù lùn|Dazhidulun]]'', a bodhisattva's meditations are also significantly different than the non-Mahayana dhyānas. While in [[Theravada]], the dhyānas 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 dhyānas "the bodhisattva practicing dhyānapāramitā enters the successive dhyāna stages ''with thoughts of the realm of desire''."<ref name=":5" /> 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.<ref name=":5" /> 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.<ref name=":5" />

As such, Mahayana texts are careful to warn bodhisattvas not to practice dhyāna in the same manner as [[Hinayana|Hinayanists]], that is to say, to practice them in a self-centered manner that seeks only an individual escape from [[Saṃsāra|samsara]].<ref name=":5" /> As such, the ''Aṣṭādaśasāhasrikāprajñāpāramitā'' states that a bodhisattva must master the eight [[Dhyāna in Buddhism|dhyānas]] without seeking their karmic fruit (i.e. rebirth outside the realm of desire). This is done through developing [[bodhicitta]], as the ''Aṣṭādaśasāhasrikāprajñāpāramitā'' states, the bodhisattva meditates by "not clinging to the level of [[Śrāvaka|sravakas]] and [[Pratyekabuddhayāna|pratyekabuddhas]], and [practices meditation thinking], 'Having stood in the perfection of dhyāna, I must now liberate all beings from the cycle of rebirths.'"<ref name=":5" />

==== Prajñāpāramitā ====
''[[Prajnaparamita|Prajñāpāramitā]]'' (C. 般若波羅蜜, bore boluomiduo; T. shes rab kyi pha rol tu phyin pa), the perfection of wisdom, is the most important and foundational of all the pāramitās and the source of them all.  This term carries multiple meanings, but generally speaking, ''Prajñāpāramitā'' refers to a transcendent kind of wisdom surpassing ordinary understanding, particularly the wisdom required for achieving [[buddhahood]].<ref name=":6">Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, pp. 656-657. Princeton University Press, Nov 24, 2013.</ref> It is often defined as the realization of emptiness (''[[śūnyatā]]'') and suchness ([[Tathātā]]), and the insight that agent, object, and action lack a permanent essence or [[svabhava]]. When linked to the ten bodhisattva stages (''bhūmi''), the perfection of wisdom corresponds to the sixth stage.<ref name=":6" />

=== Ten perfections ===
In the ''[[Ten Stages Sutra]]'', four more pāramitās are listed, bringing the total count to ten perfection. The extra four are: ''[[Upaya|Upāya]]-pāramitā'' (perfection of skillful means), ''[[Bodhisattva vow|Praṇidhāna]]-pāramitā'' (perfection of aspiration or vows), ''[[Five Strengths|Bala]]-pāramitā'' (perfection of power) and ''[[Jnana|Jñāna]] pāramitā'' (perfection of knowledge)''.''<ref>Buswell, Robert E; Lopez, Donald S. ''The Princeton Dictionary of Buddhism'', p. 624. Princeton University Press, Nov 24, 2013.</ref> The ''[[Mahāratnakūṭa Sūtra]]'' (''Sutra of the Heap of Jewels'') also includes these additional four pāramitās, with the order of numbers 8 and 9 switched.

==== Upāyapāramitā ====
The perfection of [[Upaya|skillful means]] (''upāya-kauśalya'') 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.<ref name=":0">Buswell, Robert E; Lopez, Donald S. ''The Princeton Dictionary of Buddhism'', pp. 942-943. Princeton University Press, Nov 24, 2013.</ref> 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.<ref name=":0" />

==== Praṇidhānapāramitā ====
Praṇidhānapāramitā (C. 願波羅 yuan boluomi; T. smon lam gyi pha rol tu phyin pa) is the perfection of the [[Bodhisattva vow|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.<ref name=":1">Buswell, Robert E; Lopez, Donald S. ''The Princeton Dictionary of Buddhism'', p. 661-662. Princeton University Press, Nov 24, 2013.</ref> 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 ''[[Primal Vow|pūrvapraṇidhāna]]'', 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.<ref name=":1" />

==== Balapāramitā ====
Balapāramitā (C. 力波羅蜜 li bo-luomi; T. stobs kyi pha rol tu phyin pa) is the “perfection of power” or “strength”. 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 (pratisaṃvid).<ref>Buswell, Robert E; Lopez, Donald S. ''The Princeton Dictionary of Buddhism'', p. 95. Princeton University Press, Nov 24, 2013.</ref>

==== Jñānapāramitā ====
[[Jñāna]]-pāramitā (C. 智 zhi; T. ye shes) is the perfection of "gnosis," or "knowledge", which denotes a distinct understanding of an object’s nature. While ''prajñāpāramitā'' signifies perfected spiritual insight into ultimate reality, ''jñāna'' refers to more general forms of knowledge specific to the path of the bodhisattva.<ref>uswell, Robert E; Lopez, Donald S. ''The Princeton Dictionary of Buddhism'', pp. 395-396. Princeton University Press, Nov 24, 2013.</ref> There are various schemas of these types of knowledge. One text, the ''[[Abhisamayalankara|Abhisamayālaṅkāra]]'', divides knowledge into three main types: knowledge of all aspects (sarvākārajñatā, only Buddhas have this), knowledge of paths (mārgākārajñatā, which is accessible to bodhisattvas) and all-knowledge (sarvajñatā, accessible even to sravakas).

=== Tibetan Buddhism ===
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]]. The [[14th Dalai Lama|Dalai Lama]] has said:<blockquote>To attain enlightenment, we need better rebirths; and the six perfections – in particular, far-reaching ethical self-discipline – enable us to attain better rebirths. We won’t be able to help others materially if we aren’t 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.<ref name=":2">{{Cite web |title=The Necessity of the Six Perfections and the Validity of Their Source |url=https://studybuddhism.com/en/advanced-studies/lam-rim/bodhichitta/the-dalai-lama-on-the-six-perfections-six-paramitas/the-necessity-of-the-six-perfections-and-the-validity-of-their-source |access-date=2024-09-03 |website=studybuddhism.com |language=en}}</ref></blockquote>Similarly, concerning the six paramitas, or "the six far-reaching attitudes," and how they relate to the practice of the three [[Yana (Buddhism)|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 [[Siddhanta|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 [[Bodhicitta|bodhichitta]], we will be able to fulfill our own aims and those of others.<ref name=":2" /></blockquote>[[Traleg Kyabgon Rinpoche]] renders "pāramitā" into English as "transcendent action" and then frames and qualifies it:
{{blockquote|When we say that ''paramita'' means "transcendent action," we mean it in the sense that actions or attitude are performed in a non-egocentric manner.  "Transcendental" does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world – either in an egocentric or a non-egocentric way.  The six ''paramitas'' are concerned with the effort to step out of the egocentric mentality.<ref>Ray, Reginald A. (ed.) (2004). ''In the Presence of Masters:  Wisdom from 30 Contemporary Tibetan Buddhist Teachers''. Boston, Massachusetts, USA: Shambala. {{ISBN|1-57062-849-1}} (pbk.) p.&nbsp;140.</ref>}}

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.<ref>{{cite book|last1=Wangchen|first1=Geshe Namgyal|title=Step by Step: Basic Buddhist Meditations|date=September 8, 2009|publisher=Wisdom Publications|isbn=978-0861716005|pages=137|edition=Revised|url=https://books.google.com/books?id=C3Ky1zGpzlUC&q=skilfull+mean+six+perfections&pg=PA137|access-date=November 19, 2020|archive-date=April 27, 2022|archive-url=https://web.archive.org/web/20220427124815/https://books.google.com/books?id=C3Ky1zGpzlUC&q=skilfull+mean+six+perfections&pg=PA137|url-status=live}}</ref>

== See also ==
* {{annotated link|[[Anupubbikathā]]}}
* {{annotated link|[[Bodhipakkhiyādhammā]]}}
* {{annotated link|[[Buddhist paths to liberation]]}}
* {{annotated link|[[Gradual training]]}}
* {{annotated link|[[Pañca-Parameṣṭhi]]}}
* {{annotated link|[[Threefold Training]]}}

== References ==
{{reflist|30em}}

== Sources==
{{refbegin}}
* Apte, Vaman Shivaram (1957–59). ''Revised and enlarged edition of Prin. V. S. Apte's [https://web.archive.org/web/20130729174400/http://dsal1.uchicago.edu/dictionaries/apte/ The Practical Sanskrit-English Dictionary]''. Poona: Prasad Prakashan.
* [[Bhikkhu Bodhi|Bodhi, Bhikkhu]] (1978). ''The All-Embracing Net of Views''. Kandy: [[Buddhist Publication Society]].
* Bodhi, Bhikkhu (ed.) (1978, 2005). [http://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html A Treatise on the Paramis: From the Commentary to the Cariyapitaka] ''A Treatise on the Paramis]: From the Commentary to the Cariyapitaka by Acariya Dhammapala'' (The Wheel, No. 409/411). Kandy: [[Buddhist Publication Society]].
* [[Isaline Blew Horner|Horner, I.B.]] (trans.) (1975; reprinted 2000). ''The Minor Anthologies of the Pali Canon (Part III): 'Chronicle of Buddhas' (Buddhavamsa) and 'Basket of Conduct' (Cariyapitaka)''.  Oxford: [[Pali Text Society]]. {{ISBN|0-86013-072-X}}.
* {{cite book|last=Lopez|first=Donald S. Jr.|author-link=Donald S. Lopez, Jr.|title=The Heart Sutra Explained: Indian and Tibetan Commentaries|url=https://books.google.com/books?id=v5-0LLlNNTEC|year=1988|publisher=SUNY Press|isbn=978-0-88706-589-7}}
* [[T. W. Rhys Davids|Rhys Davids]], T.W. & William Stede (eds.) (1921-5). [https://dsal.uchicago.edu/dictionaries/pali/ ''The Pali Text Society’s Pali–English Dictionary'']. Chipstead: [[Pali Text Society]].
{{refend}}

== External links ==
*[https://www.bps.lk/olib/bl/bl036_Prince_Renunciation.html Renunciation by T. Prince], a free distribution article on the Buddhist conception of renunciation
* [http://www.bodhicitta.net/Six%20Perfections.htm Lama Zopa Rinpoche's view of the Six Perfections]
* [https://web.archive.org/web/20120801052101/http://www.clearmindzen.org/the-six-paramitas/ A Zen view of the Six Perfections]
* {{usurped|1=[https://web.archive.org/web/20080101220904/http://www.paramita6.org/ Six paramitas, Chinese Buddhist website]}}
* [https://web.archive.org/web/20140901140406/http://mirror1.birken.ca/dhamma_talks/indiv/Suc/06/ Theravada Buddhist Dhamma Talk Album: "Ten Parami (Suc 06)", By Ajahn Sucitto]
*[https://tricycle.org/beginners/buddhism/paramita/ What are the paramitas?] [https://tricycle.org/beginners/ Buddhism for Beginners]

{{Lotus Sutra}}
{{Buddhism topics}}
{{Virtues}}

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[[Category:Buddhist philosophical concepts]]
[[Category:Virtue]]