SOTERIOLOGY AND PANTHEON OF THE MAHAYANA 101The six paramita (perfections) are the main course of the bodhisattva ca-
reer. As we have noted (see Section 3.2.3), the early schools advocated all these
qualities and extolled graphic instances of them in the ]atakas. Mahayana dif-
fers from the earlier tradition in making the extremes the model for ordinary
devotees (Strong EB, sec. 4.4.3).
A quality is practiced to perfection when the most difficult acts are exe-
cuted with a mind free from discriminatory ideas, without self-consciousness,
ulterior motives, or self-congratulation. The perfect giver, for example, does
not think "I give" and has no fictive concepts about the gift, the recipient, or
the reward that ensues from the act. Thus, prajiia-paramita (perfection of wis-
dom) is necessary in order to complete the other five perfections, which in
turn form the groundwork for the development of wisdom.
Dana (perfection of giving) consists of giving material things, knowledge,
Dharma-instructions, and one's own body and life to all beings, then in turn
transferring or reassigning the ensuing merit to supreme Awakening and the
welfare of other beings, rather than aiming it at one's future bliss in sa111sara.
The bodhisattva practices giving and encourages others to do so as well.
Sila (perfection of morality) consists of following the 10 good paths of ac-
tion, transferring the merit, and prompting others to do similarly. The 10
paths involve refraining from the following: killing, stealing, engaging in illicit
sex, lying, speaking divisively, speaking harshly, chattering frivolously, having
covetous thoughts, having hostile thoughts, or believing false views.
~anti (the perfection of patience) is founded on nonanger and nonagita-
tion. It involves patient endurance of hardship and pain, forbearance and for-
giveness toward those who injure and abuse the bodhisattva, and patient assent
to difficult and uncongenial doctrines, specifically those of the Mahayana
scriptures.
Virya (the perfection of vigor) involves applying persistent energy and zeal
in overcoming one's faults and cultivating good qualities, in studying Dharma
and the arts and sciences, and in doing good works for the welfare of others.
The term virya is derived from vira (a martial man, a hero). It corresponds to
right effort, the sixth factor of the Noble Eightfold Path of early Buddhism,
but more explicitly it signifies heroic endeavor to benefit other living beings.
Dhyana (the perfection of meditation) consists of entering into the medita-
tive absorptions and attainments, yet not accepting rebirth in the paradises to
which such states normally destine one in the next life.
Prajiia-paramita (the perfection of wisdom) is personified as a goddess, be-
cause the word prajiia (wisdom, insight, discernment) is grammatically femi-
nine. She is the mother of all Buddhas, for through her they become
Awakened Ones. A famous hymn endows her with feminine traits and mater-
nalloving kindness (Strong EB, sec. 4.2.1). Wisdom in the Perfection of Wis-
dom SiUras is defined as full acceptance of the doctrine asserting that
phenomena, in the ultimate sense, neither arise nor cease. Only a mahasattva
(fearless great being), the Mahayanists say, can accept this teaching. Three de-
grees of assent are distinguished. The first is acceptance of the words of the