The ten trancendental Virtues or Paramitas part-2

The ten paramitas include Dana(Generosity), Sila (Virtuous Conduct),Nekkhamma(Renunciation), Panna(Wisdom), Viriya(Energy), Khanti(Patient Endurance), Sacca(Truthfulness), Aditthana(Resolute Determination), Metta(Loving

Kindness) and Upekkha(Equanimity).

1.Dana- The first paramita is the perfection of charity, giving, offering  and generosity (dana). By being generous and charitable, we do not reduce our happiness, but rather gain something more intangible and valuable in return. It is important to note that giving has to be related to non-attachment, that is, to give freely and not to expect anything in return. It is said, “It blesseth him that gives and him that takes.”

Dana is one of the most essential steps of Buddhist practices. Its practice is a basis of merit or wholesome kamma. The Bodhisattvas practice the perfection of giving to the ultimate degree by happily donating their limbs and other body parts to help other sentient beings.

2. Sila- The second paramita is the precepts or morality or sila. This paramita teaches us duties that one should perform and abstinences which one should practice. These are the duties towards parents, children, husband, wife, teachers, pupils, friends, monks, subordinates, etc., are described in detail in the Sigālovāda Sutta. It also teaches us five basic moral precepts, which are: to abstain from taking life, to abstain from taking what is not freely given, to abstain from misuse of the senses, to abstain from speaking falsely, and to abstain from intoxicants that cloud the mind. According to spiritual teacher and Buddhist monk Thich Nhat Hanh, these precepts provide mindfull training that further helps to protect our body, mind, soul, friends, loved ones, and society in general; and when we adhere to this fivefold mindfulness training, we are practicing deep listening and loving speech.

3. Nekkhamma- Nekkhamma denotes renunciation of worldly pleasures by adoptingthe ascetic life as well as the temporary inhibition of hindrances by ecstasies. One who practices Nekkhammais neither selfish nor self-possessive, but is selfless in his activities. He is ever ready to sacrifice his happiness for the sake of others.

4. Panna- It may be translated as wisdom or knowledge. It may be defined as the right understanding of the world in the light of transiency, sorrowfulness and soullessness, that does not disparage worldly wisdom. One who practices this perfection tries to acquire knowledge even from his servants and never does he show any desire to display his knowledge, nor is he ashamed to plead ignorance even in public.

The Buddha once said that even if one practices all the principles of enlightenment, without the guidance of panna, one is really not practicing Buddh adharma.

5. Viriya- The fifth paramitais energy or perseverance. The practice of perseverance requires a deep understanding of other people’s perspectives and motives even though they inflict pain on oneself. It does not mean physical strength–though this is an asset–but mental vigour or strength of character, which is much superior. It may be defined as the persistent effort to work for the welfare of others both in thought and deed. The viriya of the one practicing it is clearly depicted in the Mahājanaka Jātaka, which mentions, Shipwrecked in the open sea for seven days he struggled on without once giving up hope until he was finally rescued.

6. Khanti - It may be defined as the patient endurance of suffering inflicted upon oneself by others, and the forbearance of others’ wrong. It is said that one who practices it does not get provoked even if his hands and feet are cut-off. Practicing patience and tolerance, instead of seeing the ugliness in others, a Bodhisattva tries

to seek the good and beautiful in all.

7. Sacca- It may be translated as truthfulness. In this perfection, one act as he speaks, he speaks as he acts. Harita Jataka mentions a Bodhisattva

, in the course of his life’s wanderings, never utters an untruth, although, at times hemay violate the other four precepts.

8. Adhitthāna- It may be translated as resolute determination. It is said to be like the foundation of a building. Without firm determination, other perfections cannot be fulfilled. The determination helps overcome all obstructions from one’s path, no matter what may come in his way, be it sickness, grief, disaster or other problems.

9. Mettā- It may be translated as loving kindness, goodwill or friendliness. It may be defined as the wish for the happiness of all beings without exception. It prompts us to renounce all personal deliverance for the sake of others without making anydiscrimination on the basis of caste, creed, colour or gender.

10. Upekkha- The tenth paramita is upekkha or equanimity. It may be defined as discerning rightly or viewing justly without attachment, without favour or disfavour.This paramita is one of the most sublime emotions of Buddhist practices.Those practicing upekkha remains unperturbed or even-balanced at all times, be it happiness or sorrow, praise or blame, loss or gain, he or she remains

equanimous in all conditions.

There are two forms of equanimity, one that comes from the power of observation and the other that comes from inner balance. These two come  together in mindfulness practice. As mindfulness becomes stronger, so does our equanimity.

The ideal practitioner of the ten perfections or the paramitas is the Bodhisattvas, but these are the virtues  which can and should be practiced by everybody. The only thing required is the wish to transform oneself. From the Mahayanastandpoint, the paramitas should be practiced in accordance with selflessness and non-attachment.The paramitas are for the dual benefit of self and others. It is said that when you seek to benefit only yourself, what you can reap is limited, but when you strive to benefit others, your own rewards will be greatest. Therefore, Buddhism encourages benefiting others as the first step towards the path to liberation and the ten paramitas are the means which help us attain this.

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About the author:

Sunny Kumar is a

research scholar with the Department of Buddhist Studies, University of Delhi.

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