What is Parami? How many Paramis are there? How do they determine the attainment of different types of Bodhi?

Paramis are ‘perfections’ or qualities developed and brought to maturity by Bodhisattas during their past experiences, and they lead to Buddhahood.

There are ten Paramis in the Theravada tradition:

Dana Parami – perfection in giving, generosity

Sila Parami – perfection in virtue, morality

Nekkhamma Parami – renunciation of sensual pleasures

Panna Parami – wisdom, understanding, insight

Viriya Parami – energy, effort (physical and mental)

Khanti Parami – patience, endurance, tolerance, non-violence

Sacca Parami – truthfulness, gentle speech

Adhitthana Parami – resolution, strong determination, will-power

Metta Parami – universal love, loving-kindness, goodwill

Upekkha Parami – equanimity, impartiality

The ten perfections vary in intensity and magnitude with respect to the three different types of Bodhi (enlightenment), ranging from least intense (Arahat) to most intensive (Sammasambodhi). They also vary according to the number of times they are fulfilled, ranging from once (Arahat), twice (Pacceka) to thrice (Sammasambodhi).

How many types of Buddha are there? What are the pre-requisites for becoming these different types of Buddha?

There are three types of Buddha: Arahat Buddha, Pacceka Buddha, and Sammasambuddha.

All three are born human with the highest virtue and supernormal wisdom, they develop from being a Bodhisatta, develop spiritually over countless aeons, and are motivated by compassion.

The first is a disciple who perfects the Paramis over hundreds or thousands of lives, achieves the pre-requisites for becoming an enlightened being, meets the Buddha or a disciple, hears the teaching, grasps the teaching of the four Noble Truths and becomes an Arahat.

The second fulfils the 10 Paramis over two cycles, appears when the teachings are lost and beings are living in ignorance, becomes enlightened on their own, and lives in seclusion as a hermit.

The third fulfils the 10 Paramis over three cycles, becomes supremely enlightened by hearing and understanding the Dhamma from previous Buddhas, enlightens others and makes significant impacts on world history.

What is a 'Bodhisatta'? How many types are there? What are the requirements to become a 'Bodhisatta'?

The term ‘Bodhisatta’ (or 'Bodhisattva') means a would-be Buddha, or a future Buddha, in other words, someone with all the exalted spiritual perfections leading to supreme enlightenment, and destined to achieve Buddhahood. There are three types: those leading to Arahat Bodhi, those leading to Pacceka Bodhi, and those leading to Sammasambodhi.

In the case of all three types they must achieve enlightenment through emancipation and the liberation from worldly bonds. To become a Savaka Bodhi one sacrifices material possessions and their pleasures for the welfare of others. To become a Pacceka Bodhi, in addition to this, one sacrifices parts of the body for others. To become Samma Sambodhi one also sacrifices one’s life.

What is the meaning of the term ‘Bodhi’? How many different types of Bodhi are there?

The term ‘Bodhi’ comes from the verbal root ‘budh’, to awaken or to understand. It means awakenment, enlightenment, supreme knowledge. One awakens from the slumber or stupor of the defilements to comprehend the four Noble Truths.

There are three types of Bodhi: Arahat Bodhi (perfected disciple of Buddha) where one perfects the 10 Paramis over countless lives, hears and grasps the Dhamma, and eventually passes it on to others; Pacceka Bodhi (hermit Buddha) where one perfect the 10 Paramis twice, achieves enlightenment without help from others at a time when the teaching is lost in the world, and lives in seclusion; and Sammasambodhi (supremely enlightened Buddha) where one perfects the 10 Paramis three times, receives and grasps the Dhamma, enlightens others and changes the world significantly. The latter includes the 28 historical Buddhas, Buddha Gotama, and the future Lord Metteyya.

Why is he called ‘Buddha’? What are the pre-requisites for becoming a Buddha?

Siddhattha was predicted by astrologers of his time to be a future Buddha (or Bodhisatta). He is called ‘Buddha’ because he reached supreme enlightenment (Samma sambuddho) at the age of 35. 

The pre-requisites for becoming a Buddha are fulfilling the ten Paramis, meeting a Buddha or the disciple of a Buddha, hearing the teaching (of the four Noble Truths) from them, grasping the teaching and then sharing it with others out of compassion.

What is the meaning of the word "Buddha"?

The word ‘Buddha’ is not a personal name or title, but refers to the attainment of supreme enlightenment by an individual after a prolonged period of spiritual evolution during which the 10 exalted spiritual virtues (Paramis) are perfected. 
In the present aeon it refers to Bodhisatta Siddhattha who became the Buddha Gotama at the age of 35 years. 
Historically, we are also aware of 28 Buddhas of the past, and the future one who is called Lord Metteyya.

Is the word ‘Buddha’ a personal name or title, or does it stand for an office?

The word ‘Buddha’ is not a personal name or title, but refers to a state of enlightenment. In the case of an Arahat or a Samma sambuddho, it might also be considered an office to the extent that these types of enlightenment include the task of passing on the Dhamma to others (gods and men).

The Meaning of 'Buddha Vandana'

Buddha Vandana, or ‘worshipping the Buddha’ is one of the devotional practices performed daily by Buddhists. It is done as part of a reverential recollection of the Triple Gem, consisting of the Buddha, the Dhamma, and the Sangha. In this way, followers build their confidence in the Triple Gem. The Buddha encouraged such recitations in times of fear or disturbance so that these can be vanquished, since the Buddha is free from all kinds of defilements, like greed, anger and ignorance.
Buddha Vandana begins by recalling the supreme accomplishments of past, future and present sammasambuddhas. It then continues by making a statement that the Enlightened One is a person’s sole and supreme refuge, and that one wishes to attain enlightenment through taking refuge this way. It concludes by humbling oneself before the holy feet while asking for forgiveness of any transgressions, and stating one’s continued reliance on the Buddha until reaching enlightenment.

Together with the Three Refuges, what moral principles should a Buddhist follow?

A follower of the Buddha should also follow the moral principles set out in the Five Precepts. Namely they should abstain from killing, stealing, sexual misconduct, lying, and using liquor, alcoholic drinks, or intoxicants that cause heedlessness. They do this by acts of loving-kindness, generosity, contentment, truthfulness and mindfulness.

How does early Buddhism differ from Upanishadic Thought?

There are many important areas in which Buddhism and the Upanishads differ.

Firstly, in terms of cosmology, the Upanishads viewed the world and its origin as nothing other than Brahma, the universal or cosmic soul. To achieve liberation meant realising the truth of the world - that Atman (the individual soul as discovered through introspection) and Brahma are the same. For the Buddha, the concern is with man and liberation, which is internally driven rather than granted by an external God requiring prayer. This is why He was not concerned with the cosmos and it’s beginning, neither of which is relevant to reaching nibbana.

Secondly, concerning metaphysics, the Upanishads profess Monism. This philosophy can be summarised as “I am Brahman” (our own “Self” is the true Divinity), “The Self is Brahman” (all beings are identified with the Absolute Truth), “That art thou”(whatever we see or think about, we are That), “Knowledge is Brahman” (supreme intelligence is present inherently within us; our understanding of the truth is the Truth itself), “The whole universe is Brahman”, and “Here am I” (this identifies the Divinity in our Self in natural happenings, like breathing). In this philosophy, worldly appearances are illusory, since the apparent diversity is but one. Again, Buddhism is not concerned with metaphysical discussions of space, time and causality. Although Buddhism teaches such dhammas as samsara, kamma and nibbana, instead, these teachings are different from those in the Upanishads. On a number of occasions when asked some metaphysical questions concerning the world, the soul and the Tathāgata, the Buddha refocussed his questioners by reminding them of the need to delve more deeply into the realities of samsara (birth, illness, old age, death, etc).

In a third aspect, epistemology, or how we gain new knowledge, Upanishad philosophy states that knowledge comes when we realise that we and the Brahma are one so that the individual and cosmic souls merge. We cannot trust our senses and stimuli for knowledge, as they hide the Atman. Instead, since thinking is the basis for truth, so we must train our intellect and other mental faculties to interpret the world correctly. In Buddhism such debatable theories are considered not true. We are to develop our wisdom (pañña) so that we perceive the reality of the world, namely that all conditioned things are impermanent, unsatisfactory and without self.

Fourthly, from the ethical perspective, the writers of the Upanishads affirm that human life is a preparation for realising Brahma. To reach such spiritual perfection necessitates restraint of the senses, self-sacrifice and love for creation as the moral prerequisites.  In addition, study, honesty and even asceticism will permit the seeker of truth to attain bliss. The worldly perceptions of smell, taste, touch, hearing and sight which make one separate from the True Self must also be transcended. Buddhism also stresses living a virtuous life, but through a “middle way” avoiding extremes like asceticism. The method proposed is the Noble Eightfold Path which may be summarised as “not to do any evil, to cultivate good, to purify one’s mind”. 

To conclude, for the benefit of all mankind, unlike the Upanishads, Buddhist teachings are for everyone and offer practical, empirical guidance to the important questions of our liberation. 

(Written by Gregory Quinlivan for a course entitled 'Early Buddhism Basic Doctrines' in 2009 through the International Buddhist College, Thailand.)