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The term PÄramitÄ or PÄramÄ« (Sanskrit and PÄli respectively)^[1] means "Perfect" or "Perfection". In Buddhism, the Paramitas refer to the perfection or culmination of certain virtues. In Buddhism, these virtues are cultivated as a way of purification, purifying karma and helping the aspirant to live an unobstructed life, while reaching the goal of Enlightenment.

Theravada Buddhism

Canonical sources

In the Pali Canon's Buddhavamsa^[2] the Ten Perfections (dasa pÄramiyo) are (original terms in Pali):

Two of the above virtues, Metta and Upekkha, also comprise two of the Four Immeasurables (Brahmavihara).

Historicity

The Theravadin teachings on paramitas can be found in canonical books (Jataka, Apadana, Buddhavamsa, Cariyapitaka) and post-canonical commentaries which were added to the Pali Canon at a later time, and thus they are not an original part of the Theravadin teachings.^[3]^[4] The oldest parts of the Sutta Pitaka (for example, Majjhima Nikaya, Digha Nikaya, Samyutta Nikaya and the Anguttara Nikaya) do not have any mention of the paramitas.^[5] Some scholars even refer to the teachings of the paramitas as a semi-Mahayana^[6] teaching which was 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.^[7]

Traditional practice

Bodhi (2005) maintains that, in the earliest Buddhist texts (which he identifies as the first four nikayas), those seeking suffering's extinction (nibbana) pursued the Noble Eightfold Path. As time went on, a backstory 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 Buddha-to-be (Pali: bodhisatta; Sanskrit: bodhisattva). Over subsequent centuries, the paramis were seen as being significant to both aspirants of Buddhahood and of arahantship. Thus, Bodhi (2005) summarizes:

Mahayana Buddhism

In Mahayana Buddhism, the Lotus Sutra (Saddharmapundarika), lists the Six Perfections as (original terms in Sanskrit):

Note that this list is also mentioned by the Theravada commentator Dhammapala, who says it is equivalent to the above list of ten.^[9]

Vajrayana Buddhism

According to the perspective of Vajrayana Buddhism, Mahayana practitioners have the choice of two practice paths: the path of perfection (Sanskrit:paramitayana) or the path of tantra (Sanskrit:tantrayana), which is the Vajrayana.

Traleg Kyabgon Rinpoche renders "paramita" into English as "transcendent action" and then frames and qualifies it:

Keown, et. al. (2003) hold that the Six Perfections (Sanskrit: á¹£ad-pÄramitÄ) comprise the GyulÃ¼.^[11]

Notes

^ Technically, pÄramitÄ is both Sanskrit and Pali (see, for instance, Rhys Davids & Stede, 1921-25, p. 454, entry for "PÄramitÄ," retrieved 30 Jun 2007); although, the Pali literature makes far greater reference to pÄramÄ«. Bodhi (2005) states:

"The word pÄramÄ« derives from parama, 'supreme,' and thus suggests the eminence of the qualities which must be fulfilled by a bodhisattva in the long course of his spiritual development. But the cognate pÄramitÄ, the word preferred by the MahÄyÄna texts and also used by PÄli writers, is sometimes explained as pÄram + ita, 'gone to the beyond,' thereby indicating the transcendental direction of these qualities." (Velthuis convention lettering replaced with Pali diacrits.)
^ Buddhavamsa, chapter 2. For an on-line reference to the Buddhavamsa's seminality in the Theravada notion of parami, see Bodhi (2005).
In terms of other examples in the Pali literature, Rhys Davids & Stede (1921-25), p. 454, entry for "PÄramÄ«," (retrieved 2007-06-24) cites Jataka i.73 and Dhammapada Atthakatha i.84. Bodhi (2005) also mentions Acariya Dhammapala's treatise in the Cariyapitaka-Atthakatha and the Brahmajala Sutta subcommentary (tika).
^ â€˜[The Jatakas] originally did not form part of [the Theravadins] scriptures' Buddhist Sects in India, Nalinaksha Dutt, Motilal Banararsidass Publishers (Delhi), 2nd Edition, 1978, p. 224â€™
^ Regarding the Cariyapitaka, Horner (2000), Cariyapitaka section, p. vi, writes that it is "[c]onsidered to be post-Asokan...."
^ â€˜[the Theravadinsâ€™] early literature did not refer to the paramitas.â€™ Buddhist Sects in India, Nalinaksha Dutt, Motilal Banararsidass Publishers (Delhi), 2nd Edition, 1978, Dutt, p.228
^ â€˜The incorporation of paramis by the Theravadins in the Jatakas reveals that they were not immune from Mahayanic influence. This happened, of course, at a much later date;â€™ Buddhist Sects in India, Nalinaksha Dutt, Motilal Banararsidass Publishers (Delhi), 2nd Edition, 1978, p. 219
^ â€˜It is evident that the Hinayanists, 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 paramitas. This was effected by the production of new literature: the Jatakas and Avadanas.' Buddhist Sects in India, Nalinaksha Dutt, Motilal Banararsidass Publishers (Delhi), 2nd Edition, 1978, p. 251. The term 'Semi-Mahayana' occurs here as a subtitle.
^ Bodhi (2005). (Converted the document's original use of the Velthuis convention to Pali diacritics.)
^ The passage is translated in Bodhi (1978), p. 314.
^ 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.: alk. paper) p.140.
^ Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Great Britain, Oxford: Oxford University Press. P.270. ISBN 0-19-860560-9

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