Pāramitā (P. pāramī [alt. pāramitā]; T. pha rol tu phyin pa ཕ་རོལ་ཏུ་ཕྱིན་པ་; C. boluomi; J. haramitsu; K. paramil 波羅蜜) is commonly translated as "perfection," "transcendental perfection," etc.
In the context of the path of the bodhisattva, the paramitas represent qualites that the bodhisattva trains in and strives to perfect in order to purify karma and kleshas and develop bodhicitta to the highest degree possible.
The Pali tradition presents a distinct, yet similar, set of ten paramitas (paramis).
The qualities developed on the bodhisattva path are generally referred as pāramitā in the Sanskrit tradition and as pāramī in the Pali tradition. However, the term pāramitā is also used in the Pali tradition, to a lesser degree.
Bhikkhu Bodhi states:
- The word “pāramī” is derived from parama, “supreme,” and thus suggests the eminence of the qualities that must be fulfilled by a bodhisattva in the long course of his spiritual development. But the cognate “pāramitā,” the word preferred by the Mahāyāna texts and also used by Pāli writers, is sometimes explained as pāram + ita, “gone to the beyond,” thereby indicating the transcendental direction of these qualities.
Donald Lopez states:
- The term pāramitā, commonly translated as "perfection," has two etymologies. The first derives 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 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").
The six paramitas are:
- 1. dāna-pāramitā - to cultivate the attitude of giving
- 2. śīla-pāramitā - skillful conduct, refraining from harm
- 3. kṣānti-pāramitā - forbearance, the ability not to be perturbed by anything
- 4. vīrya-pāramitā - joyous effort, to find joy in what is virtuous, positive or wholesome
- 5. dhyāna-pāramitā - meditative stability, not to be distracted
- 6. prajñā-pāramitā - discrimating wisdom, the perfect discrimination of phenomena
In the context of the teachings on the ten bhumis, a list of ten paramitas is enumerated, in which the last four paramites are identified as aspects of the paramita of wisdom. In this scheme, four addtional paramitas are added to the list of six paramitas (described above). The four additional paramitas are:
- 7. upāya-pāramitā: skillful means
- 8. praṇidhāna-pāramitā: aspiration, resolution, vow, determination
- 9. bala-pāramitā: spiritual power
- 10. jñāna-pāramitā: knowledge
In the Pali tradition, the path of the bodhisattvas is described in terms of ten paramis (Pali):
- Dāna pāramī : generosity, giving of oneself
- Sila pāramī : virtue, morality, proper conduct
- Nekkhamma pāramī : renunciation
- Paññā pāramī : transcendental wisdom, insight
- Viriya (also spelled vīriya) pāramī : energy, diligence, vigour, effort
- Khanti pāramī : patience, tolerance, forbearance, acceptance, endurance
- Sacca pāramī : truthfulness, honesty
- Adhiṭṭhāna (adhitthana) pāramī : determination, resolution
- Mettā pāramī : loving-kindness
- Upekkhā (also spelled upekhā) pāramī : equanimity, serenity
- Further reading
- Bhikkhu Bodhi (trans.), A Treatise on the Paramis, Access to Insight
- Selections from "A Treatise on the Paramis", adapted by Gil Fronsdal
- Ten Paramis, Insight Meditation Center (reference page)
- The Paramis: A Historical Background, by Guy Armstrong
The path of the bodhisattva in the Pali tradition
Bhikkhu Bodhi (2005) suggests that, in the earliest texts of the Pali tradition (which he identifies as the first four nikāyas), those seeking the extinction of suffering (nibbana) pursued the noble eightfold path. As time went on, a back-story 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 (Pāli: bodhisatta). Over subsequent centuries, the pāramīs were seen as being significant for aspirants to both Buddhahood and arahantship. Thus, Bodhi (2005) summarizes:
- It should be noted that 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 Buddhas, paccekabuddhas, or 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.
- Acariya Dhammapala (2005), A Treatise on the Paramis: From the Commentary to the Cariyapitaka, translated by Bhikkhu Bodhi, Access to Insight
- Lopez, Donald S., Jr. (1988), The Heart Sutra Explained: Indian and Tibetan Commentaries, State University of New York Press, ISBN 0-88706-589-9