Expanding horizons in life through six glorious virtues

by Lional Wijesiri

For people in the modern world who are wrestling with the problem of how to practise the Buddha Dhamma in daily life, the 10 Paramis (10 transcendental virtues) provide a useful framework. It helps develop a fruitful attitude so that any activity or relationship undertaken wisely with the primary purpose of developing the perfections in a balanced way becomes part of the practice.

Examining the characteristic marks of Prince Siddhartha, seven of the eight distinguished learned Brahmins raised two fingers each, indicative of two possibilities. They said he would either become universal monarch or a Buddha. However, Asitha, the youngest, raised only one finger to say he would definitely retire from the world to become a Buddha

In this article, these 10 Paramis are presented in capsule form.

Dana (generosity)

Dana literally means giving or offering one’s possessions with a pure mind for the welfare of others. One of the main objectives of Dana is to subdue the immoral thought of selfishness, or excessive craving which creates suffering in Samsara. Another objective is to develop the meritorious thoughts of selflessness, doing service to others. A real donor does not expect anything in return from the recipient.

Sila (morality)

Sila is morality, good conduct or the observance of Buddhist precepts. Sila is the foundation of all the meritorious deeds because good behaviour is the beginning of the life of purity. Of all the schemes of Buddhist trainings, it is the most important preliminary step towards the progress of spiritual life. Without Sila, there is no Samadhi - concentration or meditation. Through lack of Samadhi, Panna or spiritual advancement cannot be achieved.

Nekkhamma (renounce worldly pleasures)

Nekkhamma means to give up or to renounce worldly pleasures. In other words, it means retirement into solitary life, in search of the highest truth and peace. It is not easy for a worldly man to give up his possessions and sensual enjoyments at once unless he realises the real nature of life through bitter experience.

The Bodhisattvas find that the household life is full of responsibilities and burdens. Naturally, they lead a solitary life and easily realise that all the sensual pleasures in this world are transient, profitless, fleeting like a flash of lightning or like a tiny dew-drop on a blade of grass.

Panna (wisdom)

Panna is wisdom, right understanding or insight. It is the wisdom which leads to the complete realisation of truths. Panna is the light of truth that brightly illuminates knowledge, destroying the darkness of ignorance. Bodhisattvas who practise the Panna Parami endeavour to develop their wisdom in every possible source. They do not feel ashamed to ask questions to clear out their doubts or to gain knowledge from anyone wiser than them, regardless of his social status, caste, creed or colour. They do not wish to exhibit their knowledge, or to hide their ignorance in public with ulterior motives.

Viriya (perseverance)

Viriya literally means virility, perseverance, effort or energy. The person who has Viriya does not withhold his undertaking half-way on account of obstacles, disappointments or laziness. He does not postpone his work that is to be done today until the next day. He does not waste his precious time. He begins his work straight away without waiting for an opportunity to crop up, looking for auspicious times or gazing at the stars. He never tries to escape from his day-to-day activities by giving numerous reasons such as cold, heat or rain.

Khanti (patience)

Khanti literally means patience, endurance or forbearance. It is the endurance of suffering caused by others, or the forbearance of other’s wrongdoings. If anyone scolds, insults or even assaults a Bodhisattva, he will not become angry. He will not allow a thought of revenge or retaliation to enter his mind. By his virtue, he tries to put the wrongdoer on the path of righteousness and extends to him thoughts of love and compassion.

Whenever a Bodhisattva is harmed by someone, he exercises his Khanti to such an extent by putting the blame on himself and thinks, “This provocation is the outcome of my own action in a previous birth. Therefore, it is not proper to cherish ill-will towards him who is also a fellow-being.

Sacca (truthfulness)

Here Sacca does not mean simply telling the truth, but fulfilling one’s engagement or keeping one’s word, assurance or promise even at the point of death. Bodhisattvas who follow this pre-requisite for the Enlightenment observe Sacca as their guiding principle.

Frivolous talk.

Not only do they refrain from speaking the untruth, but they also avoid other evil speeches such as slandering, harsh words and frivolous talk. They never speak slandering words which are harmful and liable to break the friendship, unity and harmony of others. They use words which are polite, gentle, kind, sincere and pleasant to all beings. They never engage in profitless frivolous talk.

Adhitthana (determination)

Adhitthana literally means determination, resolution or fixedness of purpose. Adhitthana can be regarded as a foundation for all the Paramis, because without a firm determination one cannot fulfil the others. A person with a wavering mind or who sits on the fence cannot succeed in any undertaking. One must have an iron-will, an unshakable determination to overcome any difficulties of hardship to achieve success. He who has no determined mind would easily give up his work before he is successful. Such a person with a weak and unsteady mind should get disappointed easily and disheartened quickly.

In the order of the Bhikkhus, Dhamma is traditionally transmitted from teacher to student

A Bodhisattva who has an unshakable resolution and who is a man of principles will never give up his noble effort even at the point of death. He is capable of setting aside any obstacles in his way and going forward, turning his eyes towards his goal.

Metta (loving-kindness)

Although here Metta literally is explained as loving-kindness, it is not the ordinary love or affection which is the indirect enemy of loving-kindness. While passionate love leads one to temporary happiness, unrest of the mind and sometimes even to various sufferings, loving-kindness produces permanent happiness, blessing and peace in the mind.

Metta is also one of the fundamental characteristic features of Bodhisattvas. It is this Metta that embraces all beings as our own brothers and sisters, without distinction of race, caste, creed or colour. It is this Metta that promotes the Bodhisattvas to renounce the world for the good and happiness of mankind.

Upekkha (equanimity)

Upekkha is equanimity, impartiality or keeping a well-balanced mind. This is the most difficult one among the 10 perfections to be practised by a worldly being. However, the Bodhisattvas observe this perfection without a slightest feeling of favour or disfavour, attachment or detachment, towards anyone. Particularly, they keep their mind in balance, without being moved or influenced by the Attha Loka Dhamma - the Eight Vicissitudes of Life: Gain and loss, fame and ill-fame, praise and blame and happiness and sorrow.

All these Eight Worldly Conditions rotate like a wheel on everybody’s life. If we meet the first four conditions of these four pairs of vicissitudes, we shall be extremely happy and overjoyed. However, it is natural and unavoidable that one day or another, we shall have to face the last four conditions.

Conclusion

According to Buddhist teachings, while practising the 10 Paramis to the highest pitch, a Bodhisattva traverses the tempest-tossed sea of Samsara, driven hither and thither by the irresistible force of kamma, manifesting himself at different times in multifarious births. Finally, having consummated the Paramis, he seeks birth in the Thusita heaven. There he abides, awaiting the opportune moment to appear on Earth as the Samma Sambuddha.

To conclude this article, it is appropriate to quote advice given by Ven. Narada Maha Thera in his book, The Buddha and His Teachings. He says, “We ourselves may be Bodhisattvas who have dedicated our lives to the noble purpose of serving the world. One need not think that the Bodhisattva ideal is reserved only for supermen. What one has done another can do, given the effort and enthusiasm.”