Paramita (Perfection)

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P?RAMIT? (PERFECTION)

P?ramit? (P?li, p?ram?; Tibetan, pha rol tu phyin pa; Chinese, boluomi) refers to the spiritual practice accomplished by a bodhisattva. The term has been interpreted variously as meaning, for example, "perfection," "to reach the other shore," or "to cross over." In Japanese Buddhism the term has been used to indicate the spring and autumn equinox. The literal meaning of the Tibetan pha rol tu phyin pa is "to reach the other shore," a meaning with which the Chinese translation dao bian agrees. Traditionally, the term p?ramit? comprises four groups: the group of six p?ramit?s; the group of ten p?ramit?s; the group of four p?ramit?s; and the perfections of esoteric Buddhism. However, the constituents of each grouping differ according to the s?tra or ??stra in which they are discussed.

The understanding of p?ramit? in the sense of "to reach the other shore" suggests that one goes from the ordinary world of sa?s?ra (this shore) to the realm of nirv??a (the other shore). Depending on the text, this formula may mean, for example, that a buddha is one who has reached the other shore already, while an ordinary being is one who has not yet reached the other shore (Maitreyaparip?ccha-s?tra). "Reaching the other shore" may mean that, in accordance with one's practice, one attains the final goal with nothing remaining, or that one reaches reality-as-it-is (just as all streams finally return to the ocean), or that one attains the incomparable fruition (of awakening).

The group of six p?ramit?s includes d?na (giving), ??la (ethical behavior), k??nti (patience), v?rya (endeavor or effort), dhy?na (contemplation or meditation), and prajÑ? (wisdom). D?na means to give an ordinary gift, to give the gift of the dharma, or to give the gift of mental peace and tranquility to another. ??la means to honor and practice proper ethical behavior. K??nti means to endure hardship. V?rya means to strengthen one's mind and body and to practice continuously the other five perfections. Dhy?na means to focus one's mind and make it firm and stable. Prajñ? means to awaken to the defining characteristics of existence. Of these, the first five can be understood to describe the practices manifested in a bodhisattva's activities of karu?? (compassion) and the last a bodhisattva's wisdom. Because prajñ? is so foundational to the other five perfections, it is referred to as the "mother of all buddhas."

When four more perfections—up?ya (appropriate action), pra?idh?na (vow), bala (strength), and jñ?na (understanding)—are added to the former six, the grouping of ten p?ramit?s is established. Up?ya means that a bodhisattva assists sentient beings by means of utilizing his expertise (up?yakau?lya). Pra?idh?na means that having become awakened, a bodhisattva makes the highest vow to save all sentient beings from the round of sa?s?ra. Bala refers to the power to guide sentient beings to proper spiritual practices. Jñ?na refers to the attainment of peace that comes with awakening and the instruction of sentient beings to attain the all-inclusive wisdom. Along with perfecting one's self, these ten perfections serve the purpose of benefiting all sentient beings. These comprise the bodhisattva's spiritual practices completed on each of the ten stages of the Da?abh?mika-s?tra.

The group of four p?ramit?s refers to an explanation of the perfections found in the ??ra?gama (s?madhi)-s?tra and includes permanent perfection—a perfection that is completely everlasting; bliss perfection—a perfection that is completely peaceful; material perfection—a perfection that has the nature of being completely substantive; and pure perfection—a perfection that has the nature of being wholesome. These four can be understood to comprise the four virtues of one who has attained nirv??a (the extinction of the cause of suffering).

The perfections of esoteric Buddhism are focused on Vairocana Buddha who is located at the center of the Vajradh?tuma??ala. These postulate vajr?paramit? (diamond scepter perfection) in the East, ratna-p?ramit? (jewel perfection) in the South, dharma-p?ramit? (doctrine perfection) in the West, and k?ma-p?ramit? (desire perfection) in the North.

Aside from these, Therav?da Buddhism, in texts such as Cariyapi?aka, Buddhava?sa, and Dhammapada??hakath?, postulates the following ten perfections: d?na (charity), s?la (ethical behavior), nekkhamma (liberation), paññ? (wisdom), viriya (endeavor or effort), kh?nti (patience), sacca (truth), adhi??h?na (resolve), mett? (loving kindness), and upekkh? (equanimity).