Six Paramitas

There are six paramitas in the simple list of: 1) giving, 2) moral precepts, 3) patience, 4) vigor, 5) meditational concentration, 6) wisdom.

Good man, the Bodhisattva, Mahasattva, takes prajna-paramita as his mother, clever expedients as his father, dana-paramita as his wet-nurse, sila-paramita as his foster mother, the paramita of patience as his adornments, the paramita of vigor as his nourishment, and dhyana- paramita as the one who cleanses him. (EDR VIII 132)

The Buddha knows the hearts of living beings,
And each of their different natures,
According with what they ought to receive,
In that way he speaks the Dharma.

For those who are stingy, he lauds giving.

For those who break the prohibitions, he praises the precepts.

For those with much anger, he praises patience.

For the lazy, he lauds vigor.

For those with scattered minds, he praises dhyana-concentration.

For the stupid, he praises wisdom. . . .

(FAS Ch10 )

I. Perfection of Giving - Dana Paramita

The Buddha said:

Wishing to perfect the Six Paramitas, I diligently practiced giving, my mind not begrudging elephants, horses, the seven precious things, countries, cities, wives, children, slaves, servants, even my head, eyes, marrow, brains, body, flesh, hands, and feet--not sparing even life itself. (DFS X 4)

"Giving transforms those who are stingy. Greedy people who can't give should practice giving, for if they do not learn to give, they will never get rid of their stinginess." (AS 4)

There are three major categories of giving: 1) the giving of wealth,  2) the giving of fearlessness, 3) the giving of Dharma

They are also described in the Tibetan Nalanda Tradition as the Four Type of Giving:
1.  Giving of resources (artha - food, clothing, shelter, money, energy, time, sharing one's relationships and acquaintances), 
2.  Giving of loving kindness (Maitri)  
3.  Giving of protection, encouragement, enthusiasm (pala as in Dharmapala)
4.  Giving of wisdom and compassion teachings and practices (Dharma)

The Vajra Sutra says:

Subhuti, the foremost Paramita spoken of by the Thus Come One is not the foremost Paramita. Therefore it is called the foremost Paramita. "Subhuti, the Paramita of patience spoken of by the Thus Come One is not the Paramita of patience. Therefore it is called the Paramita of patience. Why? Subhuti, in the past when the King of Kalinga dismembered my body, I had no appearance of a self, of others, of living beings or of a life. Why? When I was cut limb from limb, if I had an appearance of a self, an appearance of others, an appearance of living beings or an appearance of a life, I would have been outraged. "Moreover Subhuti, I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I was without the appearance of a self, others, living beings or a life. For that reason, Subhuti, a Bodhisattva should relinquish all appearances and bring forth the mind of Anuttarasamyaksambodhi. He should bring forth thoughts which do not rely on forms or which do not rely on sounds, smells, tastes, tangible objects, or dharmas. He should bring forth thoughts which do not rely on anything. Any relying of the mind is not relying.

(Source: Anonymous Buddhist Monk, June 9, 2007)

There is giving of both "inner and outer wealth. Outer wealth includes one's country, wife, and children. The Sutras abound with stories of people giving up their wives and children. A few years ago, a laywoman also resolved to give up her husband, but nobody wanted him! From this you can see that a husband is not that easy to give away. Inner wealth refers to one's own head, brain, eyes, marrow--parts of one's own body." (EDR V 212)

"What is meant by the giving of Dharma. It is to speak the Dharma to benefit living beings, to teach and transform all living beings by explaining the Buddhadharma for them. Of all offerings, the Dharma-offering is supreme. . . ." (DFS II 132)

Good man, amongst all offerings, the Offering of Dharma is most supreme. This is the offering of cultivating according to the teachings, the offering of benefiting living beings, the offering of gathering in living beings, the offering of standing in for living beings who are undergoing suffering, the offering of diligently cultivating good roots, the offering of not renouncing the karma of the Bodhisattva and the offering of never forsaking the Bodhi mind. (UW 59)

"If someone encounters a frightening experience and you comfort them and deliver them from distress and terror, you have made a gift of fearlessness." (EDR V 215)

The Vajra Sutra says:

WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, CHAPTER FOUR
" Moreover, Subhuti, as to dharmas, a Bodhisattva should not rely on anything when giving. That is to say, when giving, he should neither rely on forms, nor sounds, smells, tastes, tangible objects or dharmas. Subhuti, a Bodhisattva should give thus: he should not rely on appearances. Why? If a Bodhisattva does not rely on appearances when giving, his blessings and virtues are inconceivable and immeasurable. "Subhuti, what do you think, is space in the east conceivable or measurable?" "No World Honored One." "Subhuti, is space in the south, west, north, or in the intermediate directions, above or below conceivable or measurable?" "No, World Honored One." "Subhuti, the blessings and virtues of a Bodhisattva who does not rely on appearances when giving, are just as inconceivable and immeasurable. Subhuti, a Bodhisattva should rely only on the teachings."

(Source: Anonymous Buddhist Monk, June 9, 2007)
 

II. Perfection of Moral Precepts - Shila Paramita

"The precepts are guides to perfect conduct and eliminate offenses, transgressions, and evil deeds." (AS 4)

"The Perfection of Morality means guarding against offenses in seven departments. The seven divisions are: three of the body and four of the mouth--killing, stealing, and sexual misconduct with the body, and loose speech, lying, harsh speech, and backbiting with the mouth..." (DFS X 5)

For more information on the paramita of moral precepts see the listings for moral precept, five precepts and Five School of Study and Practice - Vinaya School.

III. Perfection of Patience - Kshanti Paramita

"Patience is a priceless gem,

Which few know how to mine;

But if you can master it,

Everything works out fine."

(DFS II 135)

"Patience transforms those who are hateful. If you have an unreasonable temper, cultivate being patient and bearing with things. Don't be an asura, a fighter who gets angry all day and is not on speaking terms with anyone unless it's to speak while glaring with fierce, angry eyes. Be patient instead." (AS 4)

"Patience means to bear insult. It means to take what you can't take. For example, if someone hits you or scolds and you don't retaliate in any way, you are being patient. If someone hits you and you kick them right back, you can't call that patience; but if someone hits you on the face and you turn the other cheek, you are practicing patience. Besides, if they just slap one cheek and not the other, the other cheek will get jealous! Not striking back is having patience." (DFS X 5)

The Bodhisattva Maitreya, who will be the next to become a Buddha, excels in the paramita of patience. For his song on patience, see under the entry Maitreya.

The Vajra Sutra says:

Subhuti, the foremost Paramita spoken of by the Thus Come One is not the foremost Paramita. Therefore it is called the foremost Paramita. "Subhuti, the Paramita of patience spoken of by the Thus Come One is not the Paramita of patience. Therefore it is called the Paramita of patience. Why? Subhuti, in the past when the King of Kalinga dismembered my body, I had no appearance of a self, of others, of living beings or of a life. Why? When I was cut limb from limb, if I had an appearance of a self, an appearance of others, an appearance of living beings or an appearance of a life, I would have been outraged. "Moreover Subhuti, I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I was without the appearance of a self, others, living beings or a life. For that reason, Subhuti, a Bodhisattva should relinquish all appearances and bring forth the mind of Anuttarasamyaksambodhi. He should bring forth thoughts which do not rely on forms or which do not rely on sounds, smells, tastes, tangible objects, or dharmas. He should bring forth thoughts which do not rely on anything. Any relying of the mind is not relying.

(Source: Anonymous Buddhist Monk, June 9, 2007)
 

IV. Perfection of Vigor - Virya Paramita

"There are two types of vigor: physical and mental." (DFS II 135)

"Vigor transforms those who are lazy." (AS 4)

"This means that you finish everything that you start. If you start things with great excitement, but then get tired and quit, you do not have vigor. Completing the job indicates vigor." (DFS X 5)

V. Perfection of Meditation Concentration - Dhyana Samadhi Paramita

"Dhyana-meditation transforms those who are scattered and confused." (AS 4)

Meditational concentration includes the Four Dhyanas and the Four Stations of Emptiness (see those listings).  Also see Five School of Study and Practice - Chan Meditation and Chan School.  Included here is also Pure Land meditation, visualizations, and chanting (nama japa) on Amitabha, Avalokiteshvara and Medicine Buddha (Five School of Study and Practice - Pure Land,  and also the Vajrayana Tantric visualization meditation and mantra meditation Five School of Study and Practice - Mantrayana.

VI. Perfection of Wisdom - Prajna Paramita

"Prajna-wisdom transforms those who are stupid; the bright light of wisdom disperses the darkness of stupidity." (AS 4)

"With this perfection, one no longer contends or fights. People fight because they lack genuine wisdom, genuine prajna. If one has true wisdom, one won't fight or struggle." (DFS X 6)

For the development of Literary Wisdom see Five School of Study and Practice - Sutrayana - Paramitayana.

For the development of Contemplative Wisdom see Five School of Study and Practice - Chan Meditation.

For the development of Real Mark Wisdom, which is the Maha-Prajna-Paramita, see the entries for prajna and emptiness, Heart Sutra and Vajra Sutra.

Wisdom of realizing "No Self" (anatman), impermanence (anitya), suffering (dukkha), dependent origination (pratityasamutpada)

See also: Two Truths

In some Sutras, such as the Avatamsaka, a list of ten paramitas is also found. The first six are the same as listed above. They are followed by the paramitas of 6. expedient means (upaya paramita), See also: Expedient Dharmas, Two Truths

 7. vows (pranidhana paramita - to make and uphold vows and commitments (Vajrayana samaya) especially the Four Great Vows -- especially the great vow to realize full enlightenment - Bodhichitta),  8. powers (bala paramita - especially the Five Eyes and Six Spiritual Penetrations), and exalted wisdom (gyana paramita - omniscience -- simultaneous bliss of perfection of ultimate non-dual compassion and wisdom - the "Path of No-More-Learning").

(Source: Epstein, 2003: pp. 181 - 183)

----------

1) Chinese Mandarin: lyou bwo lwo mi , lyou du , 2) Sanskrit: sat paramita, 3) Pali: : paramita, parami, 4) Translations: paramita, perfections, mastery, supremacy, supreme virtues, completeness, highest state, crossing to the other shore.

See also: Bodhisattva, Two Truths, Prajna, Six Paramitas - maha prajna paramita (perfected wisdom), emptiness, paramita, Twelvefold Links (Dependent Origination, Pitta, Fire Element, Sattva-Rajas-Tamas).

Buddhist Text Translation Society (http://www.BTTSonline.org) References: LY II 2-3; HS 90-1; DFS II 131 ff, 242-254, 350Ä 353; *DFS X 5-32, 41-43; EDR V 72-79; 212-220; EDR VIII 132-133, 140-141 (patience); FAS-PII(1) 112-115; FAS-PII(2)36-40; VS 94ff, 102 (photo) (patience--King of Kalinga); S42 38-39 (patience); TT 143-144 (patience); SS I 6-17; AS 4; FAS Ch15 31-33; FAS Ch11 16-27, 31-39, 75-78, 81-83; FAS Ch22 53-96 (Treasury of Giving).

Source: http://www.onmarkproductions.com/html/bodhisattva.shtml

Digital Dictionary of Buddhism

六波羅蜜

Meanings

Senses:

http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?51.xml+id('b516d-6ce2-7f85-871c')

檀波羅蜜

Meanings

Senses:

http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?6a.xml+id('b6a80-6ce2-7f85-871c')

Digital Dictionary of Buddhism

施到彼岸

Meanings

Senses:

http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?65.xml+id('b65bd-5230-5f7c-5cb8')

Digital Dictionary of Buddhism

布施

Meanings

Senses:

http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?5e.xml+id('b5e03-65bd')

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)