Pāramitā

[5] In the Pāli Canon, the Buddhavamsa of the Khuddaka Nikāya lists the ten perfections (dasa pāramiyo) as:[6] Two of these virtues—mettā and upekkhā—are also brahmavihāras, and two – vīrya and upekkhā—are factors of awakening.

[8] Some scholars refer to the pāramīs as a semi-Mahāyāna teaching 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.

Bhikkhu Bodhi maintains that in the earliest Buddhist texts (which he identifies as the first four nikāyas), those seeking the extinction of suffering (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 bodhisattva (Pāli: bodhisatta).

Bhikkhu Bodhi summarizes: in established Theravāda tradition the pāramīs are not regarded as a discipline peculiar to candidates for Buddhahood alone but as practices which must be fulfilled by all aspirants to enlightenment and deliverance, whether as Buddhas, paccekabuddhas, or disciples.

[14] The Prajñapāramitā sūtras and a large number of other Mahāyāna texts list six perfections: giving, ethical discipline, patience, vigorous effort, meditation, wisdom (prajñā).

[16] A key element of the perfection of giving which distinguishes it from regular charity is how the bodhisattva, through their the understanding of emptiness, realizes that there is no inherent existence in the donor, the recipient, or the gift itself.

[16] Śīla-pāramitā (C. 戒波羅蜜, jie boluomi; T. tshul khrims kyi pha rol tu phyin pa) is the perfection of virtue, moral conduct, or ethical discipline.

[14] Kṣānti-pāramitā (Ch: 忍辱波羅蜜 renru boluomi; T. bzod pa’i pha rol tu) is the bodhisattva's perfection of patience, a virtue which also has connotations of tolerance, forbearance, acceptance, and endurance.

[21] Vīrya-pāramitā (C. 精進波羅蜜, jingjin boluomiduo; T. brtson ’grus kyi pha rol tu phyin pa) is the perfection of energy, diligence, vigour, or effort.

Vīrya-pāramitā represents the tireless and unwavering energy and effort necessary to overcome obstacles, cultivate virtue, and realize wisdom on the bodhisattva path.

[22] Dhyāna-pāramitā (C. 禪定波羅蜜, jinglü boluomiduo; T. bsam gtan gyi pha rol tu phyin pa) is the perfection of meditation or contemplative absorption and is closely associated with the bodhisattva's mastery of numerous samādhis.

[23] The perfection of dhyana in Mahayana Buddhism includes the classic early Buddhist meditative states called the four dhyānas, which gradually take a mediator to a place beyond all thought.

"[24] This is because a bodhisattva, while having no coarse thinking (vitarka) or subtle examination (vicara), they are still focused on all sentient beings in all realms and seek to guide them to nirvana.

'"[24] Prajñāpāramitā (C. 般若波羅蜜, bore boluomiduo; T. shes rab kyi pha rol tu phyin pa), the perfection of wisdom, is the most important and foundational of all the pāramitās and the source of them all.

[25] It is often defined as the realization of emptiness (śūnyatā) and suchness (Tathātā), and the insight that agent, object, and action lack a permanent essence or svabhava.

Because buddhas and bodhisattvas have profound understanding, they can provide teachings that are most suitable for each individual, akin to a physician prescribing specific treatments for particular ailments.

[27] Moreover, skillful means can serve to explain why certain actions, which might seem unethical to beings of limited spiritual insight, become virtuous when undertaken by a bodhisattva who acts with the ultimate welfare of others in mind.

[27] Praṇidhānapāramitā (C. 願波羅 yuan boluomi; T. smon lam gyi pha rol tu phyin pa) is the perfection of the bodhisattva's vow or "aspiration".

[28] Balapāramitā (C. 力波羅蜜 li bo-luomi; T. stobs kyi pha rol tu phyin pa) is the “perfection of power” or “strength”.

[29] Jñāna-pāramitā (C. 智 zhi; T. ye shes) is the perfection of "gnosis," or "knowledge,", which denotes a distinct understanding of an object’s nature.

While prajñāpāramitā signifies perfected spiritual insight into ultimate reality, jñāna refers to more general forms of knowledge specific to the path of the bodhisattva.