Paramita: Lord Buddha's Teaching on Virtue

Paramita means transcendental virtue towards enlightenment by which one can generate perfect wisdom and compassion. 

Lord Buddha's teaching on Paramita offers ways to cultivate virtues, the Buddha mind to destroy Klesha -binding fetters, the hindrances to enlightenment, and all other negative Karmas, and get liberated from sufferings.

Jataka, the previous life account of Lord Buddha, which is valued most by the Theravada tradition, reflects on Paramitas, which Lord Buddha had been perfecting in all his past lives. 

In Nirmanakaya, as Gautama Buddha, Lord Buddha gave his teaching on Paramita to liberate sentient beings from suffering.  By practicing Paramita we cultivate merit to destroy the roots of suffering.  It is considered the gateway to liberation by all traditions of Buddhism.

The Arahantas of Theraveda tradition and Bodhisattvas of Mahayana tradition were enlightened by perfecting Paramita, the far reaching attitudes with Bodhi Citta -the enlightened mind, which we all should endeavour to cultivate.

Both Theravada and Mahayana traditions practice ten Paramitas.  The first five Paramitas: (i) Dana, (ii) Sila, (iii) Ksanti, (iii) Virya, and (iv) Prajna, are same in both traditions. 

The other five Paramitas in Theravada are: (i) Nekkhamma –renunciation, (ii) Succa -truths in one’s words, (iii) Adhittana –determination, (iv) Metta -loving kindness or goodwill, and (v) Upekkha -equanimity. 

In Mahyana, there is Dhyana Paramita –the Paramita of mental discipline.  And to Prajna Paramita, four Paramitas are integrated: (i) Jnana –awareness, (ii) Upaya -skilful means, (iii) Para Nidhana -inspirational prayer, and (iii) Bala -sustaining energy.

The Adhittana Paramita of Theravada and Bala Paramita of Mahayana are closely intertwined in their meaning and interpretation.  The differences are mutually supporting each other.  

The Paramitas of both Theravada and Mahayana, irrespective of differences, are mutually supportive and enhances each other. 

Practicing Paramitas primarily transforms our mind from delusion to enlightenment, and ferry us across the sea of suffering to the shore of Nirvana. 

Ten Paramitas in Theravada tradition

1...Dana:  Generosity.

Dana is an act of giving generously and the essence of it is generosity.  To those who are in need, we should give wholeheartedly without a feeling of reciprocity.  It should create positive attitude in both, the giver and the recipient. 

Three kinds of Dana are considered noble.  First, we should give our body -the physical help in the form of voluntary services, provide protection and shelter with right view and intent.  Second, we should give material wealth to the extent we have acquired without any expectation of rewards.  And third, we should be giving in the form of good thoughts and ideas, knowledge and wisdom, and pleasant words telling the truth.

The most excellent of all is the gift of complete enlightenment for the benefit of the humanity and world at large. 

We should cultivate the mental urge that leads us to wish to give.  Dana should have two directional impacts.  In givers it should enhance selfless positive feeling and the expedient urge to help all the needy.  While in the recipient, the action of Dana should generate positive attitude for constructive actions for the benefits of others.  This is called giving away the roots for positive constructive actions. 

Practicing Dana Paramita loosens the grip of greed on us and helps us to develop non-attachment to be free from clinging.

2...Sila: Self-discipline.

Sila encompasses three of the Noble Eightfold Path: (i) Samma Vac -Right Speech, (ii) Samma Karmanta -Right Action, and (iii) Samma Ajiva -Right Livelihood.

One should cultivate the mental urge that leads us to safe guard the action of our body, mind and speech.  That mental urge comes from having turned the mind away from any wish to cause harm to others and from disturbing mental factors that would motivate to harm others.

We attain highest degree of Sila Paramita when we exercise highest ethical conducts and morality, and practice Pancha Sila -the five precepts with resolute manner. 

Practicing Sila Paramita enables us to renounce selfish desires and all forms of corruption, and live in harmony with others. 

3...Nekkhamma: renunciation

One should cultivate the wisdom to renounce all forms of craving and clinging, the desire and attachment with worldly pleasures, including the results of one’s actions. 

Everyone should live a life with right intent and attitude.  We should make our life holy, being free from craving and clinging. 

Renunciation emanates from devotion.  Dedicate and devote in action that has right intent and graciously accept the result whatever it may be.  Whatever we do with good intent can only be good.

We should live a noble life with right intention.  It is only possible when we renounce negative thought and action that earns negative Karmas.  Practicing renunciation do not implies to renouncing the worldly life.  It implies only to renouncing the negative Karmas for living a life with right understanding and right perspective. 

Our thought and action must have right intention and in harmony within oneself, and with family, society and nature. 

Renunciation in true sense implies to renouncing craving and clinging for sensual desires but not the positive and liberating acts. 

4...Prajna: Spiritual Wisdom

Prajna, pronounced as Panya in Pali, means spiritual wisdom.  Prajna encompasses outer, inner, and subtle consciousnesses.  Prajna is the Buddha mind, the discriminating awareness, transcendental wisdom, insight, and perception for seeing the true nature of reality as it is.

With Prajna we are able to have discriminating awareness for having the right understanding of the nature of existence.  It provides deep insight on the Four Noble Truths. 

5...Virya: Perseverance and courage with character.

Every human being has three types of thought texture: (i) pure thought, (ii) passionate thought, and (iii) apathetic thought.  The pure thought creates calmness and serenity which cause unselfish, creative and universally beneficial action.  A passionate thought represents agitated state of mind which originates from Ahangkara -Ego, selfishness, pride and clinging to sensual pleasure.  The apathetic thought cause inertia and lethargy that cause suffering in every realm of life. 

One should consistently cultivate mental urge that leads to pure thought and have zestful, and self-motivation, for being creative, constructive and proactive. 

One should cultivate positive mental urge to exert perseverance, courage with character, vigour and determination, and never yield to loathsome lethargy and laziness.

Virya enables us to make progress in the spiritual path fearlessly with indomitable determination. 

6...Ksanti: Patience and forbearance

Ksanti means to maintain a perfect balance between external worlds and internal world, the mind within.  One should cultivate mental urge to be unperturbed from those who do harm or cause suffering against which one must not reciprocate with anger.  We must remain unperturbed in all situations with highest level of patience and forbearance.

Patience and forbearance does not mean surrendering.  One should apply wisdom against opposing forces and subdue it with wisdom and compassion.  With wisdom we should develop courage and skill to protect ourselves as well as others without hurting others as well as ourselves. 

Practicing Ksanti enables us to endure the hardship of our own lives as well as the suffering created by others even when we are trying to help them.

7...Sacca: truth/ purity

Sacca means purity in our thought and action.  We should examine our desires, thoughts and wishes, and thereby eradicate anything that is not true in us and act with right intention backed by purity of thought.  Sacca Paramita enables us to walk the path of truthfulness.

We should be true to our words.  The speech must be true and we must speak nothing but truth.  We must keep our promises, even if the life is in stake. 

Practicing truthfulness manifests excellence and honesty and helps us to develop resolute determination.

8...Adhittana: determination

Adhitthana means undeterred determination supported by intrinsic self-motivating factor.  When we are intrinsically motivated with right understanding to do an action, we gain self confidence and the outcome is self-satisfying. 

Adhitthana provide self-motivation, creativity, interest and excitement on what we do with increased vitality and persistence.

The intrinsic motivating factor is Bodhi Citta, the goodwill towards all other beings, from which we derive undeterred determination with intrinsic self motivation. 

It is with the resolute determination we attain the goal of our life.  We should never abandon what we need to do in order to benefit others. 

Adhitthana clarifies what is necessary for enlightenment and eliminates whatever is in the way.  The clear unfettered path helps us to develop loving kindness.

9...Metta: loving kindness / goodwill

Extend fellow feeling of loving kindness, benevolence, amity, goodwill, sympathy, for all living beings.  Cultivate active interest on wellbeing of others.

Extend fellow-feeling not only to man but to all living beings; not only to friends but also to the enemies.

Cultivate the attitude to bring about the welfare and happiness of others even when doing so requires self sacrifice. 

We should cultivate Metta Bhavana, the feeling of being related to everyone and living in harmony with every existence in nature.  We should cultivate the feeling of loving kindness, benevolence, amity, goodwill, sympathy, for the wellbeing of others including enemies, all sentient beings and existence in nature. 

Meditating on Metta Bhavana is the best skilful way to calm down distraught mind and it is an antidote to anger.  Metta is indeed the antidote to selfishness, anger and fear.

10...Upekkha: equanimity

Upekkha is the spiritual virtue to remain in equanimity when the worldly fortune fluctuates.  It is the evenness of mind, the unshakable freedom of mind, and a state of inner equipoise that cannot be upset by gain or loss, honour or dishonour, praise and blame, or pleasure and pain. 

In Upekkha there is no self-reference or Ego.  With Upekkha one is fully devoted to the wellbeing of others. 

Upekkha is the pinnacle of four immeasurable: (1) Boundless loving-kindness, (2) Compassion, (3) Altruistic joy, and (4) Equanimity.  Practicing these four immeasurable, we overcome the negative mental state for progressing towards enlightened existence. 

Practicing the four immeasurable, we should make effort to understand and recognise the oneness among all beings and act with that understanding which benefits everyone. 

Upkkha enables us to let go all the negative emotions.  It allows us to see things impartially as they are and be in a state of non-attachment, non-discrimination and even-mindedness. 

The Theravada tradition says that each of the ten perfections has three levels: (i) Ordinary, (ii) Medium and (iii) Highest level.  An example of highest level of generosity is to give our body.  Lord Buddha in one of his previous life was born as a hare.  He saw a beggar dying of hunger.  Out of generosity he jumped into a fire in front of the beggar so that the beggar would have something to eat. 

Lord Buddha spent his numerous past lives perfecting each of the ten perfections.  He took his final birth in Nirmankaya only upon perfecting all the ten perfections.  These ten perfections are the sublime Buddhist virtues. 

Six Paramitas in Mahayana tradition

Prajna Paramita Sutra is one of the most revered Sutras of the Mahayana tradition.  It indeed outlines the Bodhisattva path. 

In Mahayana, Prajna is considered the mother of all Buddhas for it gives rise to Boddhahood.  Not only Buddhas are born out of Prajna but also the Dharma they teach. 

Lord Buddha gave his teaching on Prajna Paramita during the Second Turning of the Wheel of Dharma.  The Prajna Paramita Sutra outlines the ways to cultivate spiritual wisdom and practice pure actions for positive Karma, and to extend all-embracing compassionate heart of loving kindness to all sentient beings.  

Lotus Sutra is yet another most revered Sutra that contains the discourses delivered by Lord Buddha towards the end of his Nirmankaya life.  It was originally written in Sharada script, the Buddhist form of Sanskrit, and its title was Sa-Dharma Pundarika Sutra, which in English it means Sutra of the White Lotus of Sublime Dharma.  It is popularly referred to as Lotus Sutra and was first translated from Sanskrit to Chinese by Dharmaraksha –Zhu Fahu, in 286 CE. 

Both, Prajna-Paramita Sutra and Lotus Sutra, outline ten Paramitas but discuss only six as the last four being the further divisions of sixth Paramita; the Prajna.  The six mutually supporting Paramitas are essentially based on six deficiencies:

1...Dana -the generosity                              to overcome human greed

2...Sila –the self discipline                           to overcome corruption

3...Ksanti -the forbearance                          to overcome anger

4...Virya -the mental urge                           to overcome laziness

5...Dhyana -the mental discipline               to overcome distraction

6...Prajna -the transcendental wisdom       to overcome ignorance

1...Dana: Generosity

Dana means giving away willingly and freely to those who are in need.  It does not necessarily mean alms, donation or charity.  Dana includes physical voluntary services, good idea, knowledge and wisdom for the welfare of individuals and societies as a whole. 

We should cultivate the attitude of generosity against human greed and give whatever we can unconditionally without expecting any return or result for the benefit of others.

Practicing Dana enables us to destroy acquisitive impulses and the feeling of deprivation that cause suffering.  Unattached and unconditional act of giving away the accumulated merits brings about prosperity and happiness.  While lack serving others selflessly cause unhappiness and poverty in next life.

What is important is that Dana should create wholesome feeling of gratefulness on recipients and enable them to cultivate the same attitude of generously for helping others. 

The fulfilling condition for Dana is that it must enhance selfless positive feeling on the part of givers and cause the same feeling on the part of the recipient. 

The danger in just giving is that it may potentially cause pride and accumulate negative Karma or no merit is earned, if given with expectation of reciprocity. 

In practicing Dana Paramita, we must not expect any return or result and react to the reflection of the recipient on what we give.  A lesson on this should be learnt from the life of Sariputra. 

Sariputra had been practicing Budhisattva path for six Kalpas.  One day a beggar begged Sariputra for an eye.  Sariputra gave one of his eyes.  The beggar received the eye, smelt it, and displeased by its odour, spat and threw on the ground and then stepped on it.  Sariputra thought; “Such an unworthy person, it would be very difficult to enlighten him.  Much better would be putting effort to self-practice to be sooner liberated from the cycle of rebirth.”  As soon as this thought arose in Sariputra, he was dropped from the Buddhisattva path. 

The lesson we learn from Sariputra is that whatever and whenever we give, we should give with full generosity without any prejudice, condition or expectation.  On the contrary, whatever is given to us, we should proceed with it without any valuation or harbouring any prejudice whatsoever in our mind.

2...Sila: Self-discipline

Sila is the principle of ethical behaviour, morality, moral and ethical self discipline, and integrity.

Moral values, ethical code of conduct and self-discipline are the noble qualities. 

We should cultivate self-discipline for wholesome action with deepest commitment to eradicate all forms of corruption. 

We should cultivate and perfect ethical self-discipline with which we avoid doing any harm to others with body, speech and mind, and be free from negative emotions. 

Purity in thought, word and deed are the principles of ethical behaviour for which intentional effort should be made relentlessly. 

The primary causal factor for Sila is purity of thought.  It is established when mind is turned away from the intention of causing harm to others.  With purity of thought, the disturbing mental state that motivates to harm others dissipates and we are not perturbed by negative emotions. 

Sila begins with mental urge that leads us to safe guard the action of our body, mind and speech. 

3...Ksanti: Forbearance

Ksanti means practicing patience, forbearance and forgiveness in situations that does not deserve reciprocal reaction.  Practicing Ksanti means extending wisdom and compassion to all and in all circumstances, even to those who are harming us. 

We should develop and possess at all times a highest capacity to endure insult, harsh and offensive speech with perfect patience. We should vow; "As many ills as there, I will endure them all.”  

We should practice patience, forbearance, forgiveness as a conscious choice.  And we should continue to pass on the right attitude on others as gift.  Forgiveness, forbearance and patience support and promote diligence. 

Hatred is not appeased by hatred but by forbearance and patience.  We should cultivate patience with which we are not disturbed at others’ bad attitudes and misbehaviour.  Harsh and offensive words, and insult towards oneself are very difficult to bear.  Some insults can be good teaching and we should not retaliate instantly with anger. 

When we respond to insult, harsh and offensive words with words of wisdom, patience and endurance, there shall be no anger and violation, and the evils will be subdued on its own. 

4...Virya: Vigour with Perseverance

Virya is the energy, the courage with character, the power of wisdom and compassion with which one realises the effectiveness in alleviating suffering. 

Virya means sustaining the effort with perseverance for right endeavour.  It is the strenuous and sustained effort to overcome indulgence in sensuality and ill-will.  It is the strength of one's character of exerting persistent effort for the wellbeing of self and others.

We should make sustained effort for not to let develop indolence, inactivity and apathy.  We attain highest degree of Virya Paramita when we have highest degree of zeal, diligence and perseverance.

Perseverance with diligence assures progress.  We should foster pure mind and courageous heart and strive with resolute intent and diligence for the wellbeing of others without any expectation in return.
 

We should constantly and courageously exert effort to be good, in helping others and being able to help. 

5...Dhyana: Mental stability and discipline.

Essentially Dhyana means deep concentration practicing Samatha Bhavana -meditation that brings about mental stability such that one can fully concentrate on the subject or object of concentration. 

Dhyana enables to focus on the object of concentration with a stable state of mind that is not only free from fleeting thoughts but also not distracted by any disturbing emotions.

With Dhyana we develop the mental power to have single pointed concentration on a subject or an object yielding constructive positive outcome. 

Lord Buddha says; “When you are able to subdue and discipline your mind, all defilements are eradicated." 

We should restrain our mind and free it from stray thoughts such that we are able to realise non-attachment.  We should hold our mind such that we are able to realise cessation of all mental activities.  At that state of mind only the un-manifested impressions are retained which enables us to experience Sunyata, the un-manifested state of being. 

Dhyana Paramita encompasses three of the Eightfold Noble Path: (i) Samma Vayam -Right Effort, (ii) Samma Smrti -Right Mindfulness and (iii) Samma Samadhi -Right Concentration. 

Jamgon Nawang Gyaltshen (1647-1732) says; “On occasion when you are overwhelmed with un-controlled thinking, and paralyzed by disturbing emotions leading to dismay, anger, and so forth, you should visualized in your heart a fully opened eight-petal lotus, in the centre of which is a golden throne on which your root-lama rests with a smiling face emitting brilliant rays of blessing.  Pray to him with devotion from bottom of your heart, recollect his kindness and think that the lama, the Guru and your mind are an inseparable unity.  Leave your mind in equanimity.”

We attain highest degree of Dhyana Paramita when our mind is completely free from distraction and attachment even to the taste of meditation. 

6...Prajna: insight and transcendence

The transcendental knowledge on the nature of existence is Prajna.  Prajna is the world of consciousness and the gateway for eradicating ignorance.  It is about insight and transcendence that enables us to extinguish afflictions.  It enables us to know the true nature of existence. 

The whole existence is nothing but co-existence and every thought and action has reciprocal reaction.  Lord Buddha was enlightened when he understood the nature of existence which is characterised by (1) impermanence due to Dependent Origination, (2) not self, for nothing has independent existence, and (3) un-satisfactoriness, for nothing is permanent.

We attain highest degree of Prajna Paramita when we are utterly free from constructed concepts. 

Prajna means cognitive acuity and the ability for discernment in the pursuit of happiness which is the natural desire of every human being, and that is universal.  It is the cognitive acuity and discernment that enables us to know the root cause of suffering and unfolds the means for happiness for self and others, and the harmony between the two. 

We should cultivate discerning wisdom with which we understand and discriminate between what is beneficial or harmful to others.  Lord Buddha says; "Do not do anything on to others that you do not want it to be done to you."  We should culture cognitive acuity that enables us to extinguish afflictions and bring about right metal perception and insight on the nature of existence.

The natural urge of every human being is happiness that is continuous and unconditional, and it is only possible when we know ourselves and the nature of existence, and establish harmony between the two. 

Perfect spiritual wisdom is attained when the mind is in un-manifested form and has realized the state of non-attachment, non-duality.  That state of mind is called Sunyata -the un-manifested state of being. 

When one is abiding in perfect wisdom means one is abiding in Sunyata.  At Sunyata all negative emotions and defilements are dissolved and all positive thinking of enduring loving kindness and compassion for all sentient beings are fully developed with no trace of prejudice. 

To Prajna Paramita, four Paramitas have been integrated: (i) Jnana –awareness. (ii) Upaya -skilful means, (iii) Para Nidhana -inspirational prayer, and (iii) Bala -sustaining energy. 

(i)...Jnana -knowledge/ awareness

Full knowledge of Four Noble Truths and Noble Eightfold Path is an essential virtue. 

Being mindful at all time, with regard to body, feelings, thoughts, and mind-objects, and not contaminated by impure thoughts, provide awareness to see things, as they are, with clear mind.

Being aware of the reality at the present moment within oneself, without any grasping, craving or aversion is considered knowledge. 

(ii)...Upaya -skilful means

Upaya means skilful means, the most effective and appropriate method for actualising Lord Buddha’s teachings.

(iii)...Para Nidhana -inspirational prayer

Para-Nidhana means the inspirational prayers.  It aspire us to cultivate Bodhi Citta consistently and continuously, that inspire us for far-reaching actions benefiting others in all realms. 

Inspirational prayer energizes the mind and heart eventually merging with the absolute truth.

(iv)...Bala -indomitable power

Bala means indomitable powers with which one is able to safeguard and sustain a stable state of mind. 

Bala, as the divine power, does not let the stable state of mind crushed by any encountering disturbing negative forces. 

We should cultivate Bala to sustain and invigorate the discriminating awareness and remain mindful of our action with a stable state of our mind. 

Essentially the ten virtues are the state of mind that motivates for wholesome action.