What are the Ten Paramis in Buddhism?

While Sidhartha Gautama’s name might not ring a bell for some, his title certainly will. This sixth century BCE “sage” of the Śākya clan was known as “the Buddha,” a title which means the “awakened one” or “one who is awake.” This innately religious title suggests that Sidhartha had achieved the Buddhist purpose of life, “enlightenment” through “non-attachment” thereby achieving Nirvana. While he was hardly the only “Buddha” to ever live, he did come to teach others the process for how to become “awakened.” Once enlightened, he explained how we might each discover the “buddha nature” dormant in us, that we might individually stir it awake and become enlightened.

Virtue is at the heart of most of the great religions of the world; and Buddhism is no exception to this. The Buddha is said to have taught that happiness and virtue are related concepts. That which is virtuous will cause happiness, but that which is void of virtue will both prevent happiness and can only lead to dukkha—meaning “dissatisfaction” and “suffering.” The process of becoming a Buddha is the same process (or path) that leads to the development of perfected virtues and, thus, to the experience of genuine happiness. Sidhartha sought and developed these ten “perfected” virtues (or paramīs) over the course of his lifetime, and Buddhism sees them as signs of “spiritual progress” when manifest in the life of the sage, mendicant, monastic, or lay Buddhist.

In Theravada Buddhism (the oldest of the three major denomination) and Mahayana Buddhism (the largest Buddhist denomination), there are a series of paramīs or “perfected” virtues/attributes (e.g., generosity, wisdom, patience, etc.) which persons seeking enlightenment and Buddha status must endeavor to develop. (Theravada Buddhists have 10 paramīs, whereas Mahayana have only 6.) As one seeks to overcome selfish “desire” or “attachment,” these ten “perfections” (or perfected virtues) will be the natural outgrowth.

While there is overlap between the Mahayana and Theravada versions of these ten perfections, the Theravada list is the most ancient and the most encompassing. Thus, we will examine that version of the paramīs.

1. Generosity (or dāna) is the first and most important paramī. It can be accomplished through giving freely of one’s resources, whether those be time, money, food, or other skills and possessions. This paramī is reflected in the concept of “openhandedness,” which is requisite for spiritual development. Rather than “grasping” (symbolic of greed, which causes suffering or dukkha), this concept—well represented by the open hand of the Tian Tan Buddha (in Hong Kong)—suggests a lack of attachment and the removal of all selfish desires.

2. Morality (or sīla) doesn’t just refer to just sexual morality—though it certainly includes that. In Buddhism, “morality” consists of “proper conduct,” and is sometimes explained through three of the eight steps of the Eight-fold Noble Path: [1] right livelihood, [2] right speech, and [3] right action. As a subset of these three “steps,” Theravada Buddhists commonly hold that there are five “precepts” or “guidelines” for “moral” behavior. One should not injure or kill other people or other forms of life. One should not take that which has not been given to him or her. One should not engage in any form of sexual misconduct which harms, abuses, or takes advantage of another. One should avoid deceptive, malicious, slanderous, harsh, angry, or frivolous speech. And one should not partake of any intoxicants or substances which alter the mind or limit mindfulness. Living in opposition to his principles would be seen as living “immorally” (according to Theravada’s 10 paramīs).

3. Renunciation (or nekkhamma) is the willingness to surrender or “let go” of anything which stands in the way of liberation (or nibbana) from the cycle of rebirths. Renunciation is essentially surrendering one’s personal will to the higher will, and to the principles of the Four Noble Truths and the Eight-Fold Middle Path. Renunciation means to give up the world (and “worldliness”), living a life of “detachment” and freedom from cravings, desires, appetites, and lusts.

4. Wisdom (or paññā) is not simply about having knowledge or intelligence. Indeed, often the most “intelligent” can be the least “wise.” Wisdom, in the Theravada tradition, is about having a correct understanding of the purpose of life, of what is true and what is not, of what is ethical and what is not, of what in this world is nothing more than maya (or illusion) verses what really matters most. Wisdom comes when one lives with intent.

5. Energy (or viriya) is sometimes rendered as “diligence,” “effort,” or even “courage.” It is the belief that one who seeks liberation must consciously and persistently engage in “right living” and the various spiritual practices which make up that kind of life. One does not “accidentally stumble into” enlightenment or liberation. Achievement of life’s highest goal (according to Buddhist thinking) requires exhibiting earnest and diligent energy (or effort) and can be accomplished in no other way.

6. Patience (or khanti) is the need to accept the rate at which one’s spiritual development takes place. Physical growth and spiritual growth share the attribute of being subject to time. Both take many years and, in Buddhist thinking, liberation will take many lifetimes. Indeed, Sidhartha required 551 lives to become “awakened” and achieve Buddha status. So, you and I should not assume that it will come quickly to us. Patience is a paramī that requires a great deal of time to develop and perfect.

7. Truthfulness (or sacca) is more than just not lying. It includes avoiding things like the telling of “white lies,” withholding information, being accurate but misleading, and any dishonest or unethical behavior which might mislead, deceive, or cheat others. In Theravada thinking, we not only need to “tell” the truth, but we should also seek to “become” truth. It is being genuine in how one presents oneself. It is saying what you will do, and then doing what you’ve said.

8. Resolution (or adhiṭṭhāna) is the idea that, once you have taken vows, you resolve to not give up on them—no matter how hard they are. Indeed, some Buddhists hold that, if you’re struggling with “resolution,” consider taking additional or special vows which might help to strengthen your resolve to keep your word and your promises. This paramī is essentially the Western idea of “sticktoitiveness”—that quality of persisting and progressing at a task, even when it is laborious and unpleasant.

9. Loving-kindness (or mettā) has also been rendered as “gentle friendliness.” It is having what Confucianists call “ren” or “charity” toward others—including one’s enemies. It is to develop the attribute of benevolence. Those with mettā don’t look for flaws in others. Rather, they look past those flaws, looking for the good, the worthy, the honorable, and the noble. In a society increasingly filled with paramīs (or “perfected” ‘virtues’?) which are exactly the opposite of mettā, this is one of the most needed for the functionality of a community, let alone for the achievement of liberation.

10. Equanimity (or upekkhā) is the idea of being sufficiently mentally balanced in thoughts and emotions, that one can be at peace and not suffer internally or emotionally when one suffers some “change in fortune” or reversal of “luck. Equanimity is a paramī that evidences spiritual progress, because it also indicates a lack of attachment to good “fortune” or even good “outcomes.” It is a form of spiritual progress that can be measured because it is easily observed by the person who looks internally at his or her response to tragedy or misfortune.

Rather than seeing the ten paramīs (or “perfections”) as an event to be “achieved” once the first intimations of the virtue are noticed, they should instead be understood as attributes or virtues which the spiritually intentional person seeks to develop, nurture, enhance, and perfect over a lifetime of dedicated effort. Like the Buddha, who began his pursuit of the paramīs at 29, and continued working toward the “perfection” of each until he died at 80 years of age, you and I must see these as the pursuit of a lifetime—if not many lifetimes.