Aspects of Mahayana Buddhism and its Relation to Hinayana c5.s2.t3.3

c5.s2.t3.3

The Theravādins, it will be observed, speak of ten pāramis, viz., dāna, sīla, nekkhamma, paññā, viriya, khanti, sacca, adhiṭṭhāna, mettā, and upekkhā. Throughout the Sanskrit literature, whether Hīnayāna or Mahāyāna, earlier or later, the pāramitās are mentioned as six¹. It is in the Daśabhūmika-sūtra² that we first find mention of ten pāramitās, adding the following four to the usual six,—Upāyakauśalya, Praṇidhāna, Bala, and Jñāna. If we compare the three lists, it is evident that the conception of six pāramitās was the oldest. The Theravādins added to it Nekkhamma, Sacca, Adhiṭṭhāna, Mettā, and Upekkhā, and dropped Dhyāna. Apparently this list lacks a system,³ for the last two Mettā and Upekkhā are the two of the four brahmavihāras and have to be practised by all Arhats to perfection, while Sacca may easily be included in Sīla. Of the other two, Adhiṭṭhāna is to form a resolution (which in the case of Sumedha only was to become a Buddha) and to carry it out at any cost. It corresponds to Praṇidhāna of the Mahāyānists.⁴ The Nekkhamma pārami, i.e., retirement from the household life, was emphasised by the Theravādins, and, in fact, formed one of the chief features of the doctrines of this school, while it was let alone by the Mahāsānghikas and the Sarvāstivādins. The Mahāyānists also gave to Nekkhamma a superior place, but they did not make it imperative upon every being to retire in order to derive the benefits of the religion.