What is Six Paramitas?
The Six Paramitas (Sanskrit: ṣaṭpāramitā; Tibetan: pha rol tu phyin pa drug) are a systematized framework of virtuous qualities cultivated by practitioners on the Bodhisattva path in Mahayana Buddhism. The six paramitas are generosity (dāna), ethical conduct (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā). These virtues form the foundation of the Mahayana Buddhist path and are practiced by bodhisattvas, those who are totally dedicated to the benefit of others. These virtues are called transcendent because the subject, object, and practice of the perfections are all seen as empty and free of self. The first five paramitas correspond to the accumulation of merit, and the sixth to the accumulation of wisdom.
Origins & Lineage
The systematized teachings of the six paramitas emerged prominently in Mahayana Buddhism around the 1st century CE. The paramitas are extensively discussed in foundational Mahayana texts such as The Perfection of Wisdom Sutras (Prajnaparamita Sutras). Various sutras in Mahayana Buddhism such as the Lotus Sutra, the Prajnaparamita sutras and other various texts mentioned and listed six paramitas. In the Large Sutra on the Perfection of Wisdom (Astasahasrika Prajnaparamita), a disciple asks the Buddha, “How many bases for training are there for those seeking enlightenment?” The Buddha replied, “There are six: generosity, morality, patience, energy, meditation, and wisdom”.
Prominent early commentaries on the Six Perfections can be found in Arya Sura’s Paramitasamasa (ca. 3rd century CE) and Shantideva’s Bodhicaryavatara (“Guide to the Bodhisattva’s Way of Life,” 8th century CE). In the Madhyamaka school founded by Nāgārjuna, Nāgārjuna’s Precious Garland and Letter to a Friend centralize around the paramitas as a whole. The Yogacara tradition associated with Asaṅga and Maitreya also produced significant commentaries on the paramitas in the 4th century.
In Theravada Buddhism, the paramitas are referred to as parami and comprise generosity, ethical conduct, renunciation, wisdom, diligence, patience, truthfulness, loving-kindness, and equanimity, a ten-fold rather than six-fold system. The list of six paramitas is also mentioned by the Theravāda commentator Dhammapala, who describes it as a categorisation of the same ten perfections of Theravada Buddhism.
How It’s Practiced
The Six Paramitas function as an integrated system where each perfection supports the others. Practitioners cultivate them in both formal meditation sessions and daily life activities. The first perfection, generosity (dāna), involves giving material goods, protection from fear, and Dharma teachings without expectation of return. According to the list of perfection, in various sutras of Mahayana and Theravada Buddhism, Perfection of Generosity always comes first.
Ethical conduct (śīla) means refraining from harmful actions while cultivating virtue. Patience (kṣānti) develops the capacity to remain unperturbed by difficulties, mistreatment, or challenging truths about reality. Ksanti can be described in three perspectives: enduring hardship, patience with others and acceptance of truth.
Diligence (vīrya) cultivates joyful effort in wholesome practices without falling into laziness. The fifth perfection, meditation (dhyāna), includes both Shamata or Calm Abiding, a practice used to train the power of attention by focusing on an object again and again, attempting to sustain single-pointed focus, and insight (vipassana) practices.
In the context of the Six Perfections, the Perfection of Wisdom means the realization of emptiness—the ultimate nature of all things. Wisdom transforms all other paramitas, as practicing the first five without wisdom can lead to incomplete or even harmful outcomes.
Six Paramitas Today
Contemporary practitioners encounter the Six Paramitas through multiple channels. Tibetan Buddhist centers worldwide teach the paramitas as core curriculum, often through structured courses on Shantideva’s Bodhicaryavatara. Zen and Chan communities integrate the perfections into daily practice, emphasizing their expression in ordinary activities rather than as abstract ideals.
Standard modern texts include Geshe Sonam Rinchen’s The Six Perfections, translated by Ruth Sonam, and Patrul Rinpoche’s The Words of My Perfect Teacher. Teachers like Chogyam Trungpa Rinpoche, Thich Nhat Hanh, and contemporary lamas present the paramitas in formats accessible to Western audiences, including weekend workshops, online courses, and meditation retreats focused on specific perfections.
Many centers offer sequential training in the paramitas as part of broader Bodhisattva training programs, which can span months or years. Practitioners often begin with contemplative exercises on generosity and ethical conduct before progressing to more subtle practices involving meditation and wisdom.
Common Misconceptions
The term “perfection” can mislead seekers into thinking immediate flawlessness is required. You don’t have to be perfect to practice the perfections. Because each paramita is the antidote to a particular obstacle — generosity overcomes stinginess, for example — you can practice them now as part of your path. The paramitas are lifelong cultivations, not achievements to be checked off a list.
Another misunderstanding is that the Six Paramitas are exclusively Mahayana. While the six-fold system is characteristic of Mahayana, virtue cultivation appears throughout Buddhist traditions. The defining feature is not the practices themselves but the motivation: The six perfections are intrinsically connected to the Bodhisattva path: the aspiration to attain enlightenment not just for oneself, but for the liberation of all sentient beings. This compassionate motivation distinguishes the Mahayana approach.
Some practitioners assume the paramitas must be practiced in strict sequence. While the order has pedagogical significance—with the first three being accessible to anyone and the latter three requiring more spiritual maturity—they are meant to be developed together. The six paramitas form an integrated system where each perfection supports and deepens the others.
Finally, the paramitas are not mere ethical guidelines or self-improvement techniques. They are considered “transcendent” precisely because they are practiced with insight into emptiness, without clinging to a sense of autonomous self, separate recipient, or inherently existing action.
How to Begin
For those new to the Six Paramitas, Shantideva’s Bodhicaryavatara (The Way of the Bodhisattva) remains the most accessible classical entry point. The text is available in multiple English translations and is widely taught at Buddhist centers. Geshe Sonam Rinchen’s The Six Perfections offers systematic explanation suitable for beginners.
Practical entry involves selecting a single paramita to emphasize in daily life. Most teachers recommend beginning with generosity, as it directly counters self-centeredness and creates immediate positive results. Start with small, concrete acts: offering food, time, or genuine listening without expectation of return.
Many centers offer introductory courses on Bodhicitta (the altruistic intention to achieve enlightenment for all beings) as prerequisite training before formal paramita practice. Finding a qualified teacher within Tibetan, Zen, or other Mahayana traditions provides guidance on avoiding common pitfalls and deepening understanding beyond intellectual knowledge.
Online resources include recorded teachings by established lamas and Zen masters. However, living practice within a community (sangha) and regular contact with an experienced teacher are considered essential for authentic development of the paramitas beyond conceptual understanding.