Origin and Development of Pramit in Theravda Buddhism

By

Khemawati Bhikkhuni

An independent Study submittedin partial fulfillment of requirements for the

Degree of Master of Arts at the International Buddhist Collage, Thailand.
(October) 2013

Declaration

I declare that this Independent Studies entitled Origin and development of Pramit-s in
Thervda Buddhism and the research work has been done under the supervision of Professor
Tilak Kariyawasam, Dean of Graduate School and thereof represents my own work, except
where due acknowledgement is made, and that it has not been previously included in a thesis,
dissertation or report submitted to this University or to any other institution for a degree, diploma
or other qualifications.

Signed________________________________________________
Khemawati Bhikkhuni

Signed__________________________________________________
Professor Tilak Kariyawasam

Abstract

This Independent Study highlights the pragmatic and holistic aspects of Pramit has
been very much a point of a discussion when talk about the Concept of the Bodhisattva. The
Concept of the Bodhisattva also has been divided in to two when taken to consider two Buddhist
traditions: Theravda and Mahyna. Some of the Western writers thought the Concept of the
Bodhisattva has been developed by Mahynists and they did not see Theravdin-s also have
developed it according to their point of view.After reading Pali Commentaries were so many
scholars realized P
li Commentaries have developed Pramita-s along with the Concept of the
Bodhisattva. When they developed Pramit-s they developed the number of Pramit-s into ten
to include all the virtues qualities of the Bodhisattva. When they realized the attaining to the
Buddhahood is a matter with great difficulty they thought to increase the ten Pramit-s to thirty
with the degrees of intension of fulfilling. Further they wanted to give a meaning of difficult path
and any difficult matter to complete it is needed a long time, therefore length of fulfilling
Pramita-s also have been extended to form the categories of Buddhas who would be able to
fulfill certain amount of time also have been worked out by Theravadins. And they try to
develop further the benefit of Pramita-s which could have achieved by the virtuous persons like
the Mother and the Father of the Buddha,Buddhas Chief Attendant and the Son of the Buddha.

Acknowledgements

I completed this independence study for the submission to international Buddhist

College (IBC) in partial fulfillment of the requirement for the degree of Mater of Arts in
Buddhist studies.
First of all, I am deeply grateful to my thesis Supervisor, Prof. Tilak Kariyavasam, Dean
of graduate School of IBC. He has given me an invaluable Advice and gentle guidance on how
to proceed with the Topic. I would also like to record a note of thanks to Dr. Krishna Ghosh,
who advised me to write this independence study.

I also wish to express my thanks to the member of the Faculty Office of IBC for
providing me with the facility to carry out the present study, and also as take this opportunity to
express my sincere thanks to my friends and well- wishers who have been constantly giving
encouragement and care.

ABBREVIATION OF SCRIPTURE

A or AN

: Anguttara-Nikaya

CP-A

:Cariyapiaka-Atthakatha

D or DN

: Digha-Nikaya

DHP

: Dhammapada

JA

:Jataka

M or MN

: Majjima-Niakaya

S or SN

: Samyutta-Nikaya

VBH

: Vibhanga

TABLE OF CONTENTS
Titles

Page No

Abstract

Acknowledgements

ii

Abbreviations of Scriptures

iii

1. Introduction

2. Origin of the Concept of Pramit

3. Criteria of Forming Perfections

4. The Development of Ten Pramit

5. Theravda Pramit English Term Mahyna Pramit

5.1. Dna Pramita Sasa Jtaka

5.2. Sla Pramita -Samkhpla Jtaka

10

5.3.Nekkamma Paramita-Culla-Sutasoma

10

5.4.Pa Pramit- Ummagga Jtaka

11

5.5.Viriya Pramita- Mahajanaka Jtaka

12

5.6.Khanti Pramita- Khantivdi Jtaka

13

5.7.Sacc Pramita MahaSutasoma Jtaka

13

5.8.Adhitthana Pramita Mugapakkha Jtaka

14

5.9.Mett Pramita- Ekarja Jtaka

15

5.10.Upekkh Pramita- Lomahamsa Jtaka

15

6.Pramita-s in Cariypitaka and Atthakaths

16

7.Purpose and the Length of fulfilling Pramit

17

8. Conclusion
Bibliography

1. Introduction
In Buddhism Pramit becomes a major teaching to advance the spirituality to
attain to the highest position. According to the given meaning to the word Pramit, it
directly applies to the Bodhisattva in Theravda Buddhism. The reason for directly
attaching the word Prami to the Bodhisattva is his determination to fulfill certain
qualities in himself to become a completely Enlightened One. The story mentioned in the
Buddhawamsa is the ascetic

Sumedha

met the Dipankara Buddha and had the

prediction (vykaraa) to declare that he will be the Buddha in future. Then the ascetic
Sumedha searched for the qualities to develop to become the Buddha (Buddha kraka
Dhamma). Then he realized the ten perfections (Dasa Pramit) as necessary qualities
one has to develop to become a Buddha. This word Pramit indicates the mechanism of
the Bodhisattvas ability to become a Buddha. His ability to fulfill each perfection to the
uppermost extent will lead him to the Buddhahood.
The word Prami means going to the end. Pramit means has gone to the
end. This word cannot trace in the early scriptures such as DN, MN, SN, AN. But we
come across this word Pramit in the later works Buddhawasa and Cariy. Those
works are belonged to Khuddakanikya. Khuddakanikya was recognized as later
compiled Nikya. Therefore the word Pramit also recognized as a word used later
time. Later than the early scriptures of Pali Nikya-s.If it is used in later time, that create
some problems with regard to the concept of Bodhisattva. That because of when we
mentioned the word Pramit, it directly applies to the concept of the Bodhisattva.
The Concept of the Bodhisattva is a part of the Biography of the Buddha.
Buddhas biography is different from any other human beings biography. Buddhas
biography is the story of a long journey with very pure intention to become a Buddha to
help enormous beings in the world. According to Buddhist teachings every other being
7

also has a long journey in the Sasra. In order to differentiate the journey of the human
being who aspires to become a Buddha the word Bodhisattva has introduced. In that
case the word Pramit also must have introduced much later time.
If the word Pramita has introduced much later period then there will be some
problems to explain the Siddhrtha Gautama Buddhas life in this world and his
intensions to become a Buddha. All these problems and possible answers given for those
problemsand will be discussed in this study. Then it will be much easier to find out the
proper answers for those matters to clarify the real story of Pramit-s.

2. Origin of the Concept of Pramit

We can think of the origins of the concept of Pramit-s in relation to the writing
of the biography of the Buddha. This writing the biography must have started during the
time of the Buddha, but at the last stage of the Buddhas life. During the life time was the
collection of materials necessary to compile the Biography were searched. After the
Parinibbna necessity of a biography was felt very hard way. Then the faithful Svaka-s
started to write the biography. This writing biography soon after the parinibbna has
created a tradition in Theravda Buddhism up to the present time. Even now days the
important first activity upon the death of a abbot of a Buddhist temple is a writing
biography. In that manner when the faithful disciples started to write the biography of the
Buddha soon after the Mah Parinibbna they compelled to write Bodhisattvas certain
kind of behavior towards achieving the goal of Buddhahood. This kind of inspiration
emerged with certain kind of terms used with the connection of the Bharm. Brahma
cariyaand Four Brahma Vihra-s1 were the some words inspired Buddhist disciples to
search what kind of practice could have developed in to the life of the Bodhisattva. In the
Buddhavasa

this

has

been

mentioned

as

1. prof. P. v. Barat. 2500 Years of Buddhism. Chapter. IV. p. 33

Buddhakaredhamme

(Buddha

krakadhamma)(Practices bringing about Buddhahood)2.

In the Theravda this

particular practice has been categorized with ten components.

3. Criteria of Forming Perfections

The aim of Bodhisattva practice is also cannot be different from the path of
Nibbna. Path of Nibbna is the path to end of suffering. This end of suffering should be
achieved through cultivation of ones physical part and the mental part. That has been
shown in the Nikya-sveryoften. In the Sayuttanikyamentions The intelligent person
having established in the morality (Sila) and cultivate mind (Citta) and improve wisdom
(Pa), one such monk who is ardent in subduing the passions, disentangles the tangles
like klesa-s. Here it is mentioned that one who cultivate Sila, Citta (Samadhi) and
Pais capable of eliminating klesa-s. This is the path one has to follow in order to
attain the enlightenment. These three has named as TividhaSikkh, because one has to
cultivate these three in order to get release. When one fulfills these three he has followed
the Noble eight fold path3 (Ariyoahagikomaggo). Therefore Pramit-s also has
developed on the basis of three kinds of discipline- Sila, Samdhi and Pa. These
three kinds of discipline serves for any individual to end of suffering through elimination
of klesa-s, but for the Bodhisattva it is not only end his own suffering but also to end the
suffering of many other beings around him. This altruistic attitude had to be addressed
properly with the cultivation of Bodhisattva career. The answer for this dilemma has
created the concept of Pramit.
Therefore Pramit-sare nothing but the Bodhisattvas career towards the helping
other beings to fulfill their aspirations with whatever the aims would be. By doing so the
Bodhisattva automatically fulfills his aspirations towards becoming the Buddha. This is

2.Buddhavasa.
3. Bhikkhu Bodhi, The all-embracing net of views, Kandy: Buddhist Society publication, Sec, 2007.p. 41.

the one action with double benefit. One example may comprehend this double benefit
easily.
The Bodhisattva practices Dna Pramita. The double benefit is The Bodhisattva
fulfills his practicing of Pramit when he is engaged in offering things to somebody.
Then the recipient also fulfills his aspiration of receiving what he wants. This is the
double benefit and this of course is a benefit the Buddha has expressed by observing
precepts. Buddha expressed When one protects himself, protect others and when one
protect others protects himself4. This double sided effect has been explained very often
in Early Buddhist Scriptures as well as used as a criteria to define what is wholesome
(Kusala) and what is unwholesome (Akusala).In the AmbalahikRhulovdaSutta5
If any action is harmful to himself and harmful to others, harmful to both sides, that
brings suffering, that brings results of suffering, therefore that action is unwholesome6
If any action, which is not harmful to himself, not harmful to others, not harmful
to both the sides, that action is wholesome.7 On the basis of this theory wholesome
action and unwholesome action has been analyzed in Buddhism. Pramit-s also have
been built on the same ground. In short whole Buddhist moral background has been
designed on the same basis.
Therefore categorization of Pramit-s have done taking into consideration ones
spiritual advancement and what kind of way the society will be influenced with his
spiritual advancement.Sila (Morality), Samdhi (Concentration) and Pa (Wisdom)
these three kinds of discipline will not show very much the benefit to the society. In
order to clarify the Bodhisattvas social relevance some of the Pramit-shavebeen
4.S.V. 169.Attnambhikkhaverakkhantopararakkhati.pararakkhantoattnarakkhati.
5.M. i.415-419
6.M.i.415, attabydhya pi savatteyyaparavybdhya pi savatteyyaubhayavybdhyapi
savatteyyaakusalaida..dukkhudrayadukkhavipaka.
7.M.i.416 , n
evattabybdhyasavatteyyanaparavybdhyasavatteyyanaubhayavybdhyasavatteyya,
akusalaida ..skhudrayasukhavipka.

10

introduced.DnaPramit, (Perfection of generosity), KhantiPramit (perfection of

Patience), Sacca Pramit, (perfection of Truthfulness) were the suchPramit-s
especially attached to the list of Pramit-s to show the Bodhisattvas social relevance.
Generosity (Dna) is very important as most of the people are selfish and not
ready to offer something to somebody free. The things are not readily available and
difficult to search things. Therefore offers are very important. Generosity trains towards
sacrificing. If someone has not trained to sacrifice he cannot practice Sila (Morality).
Morality needs a lot of sacrificing; exampleone may really like to engage in sexual
misconduct. If he does not engage in considering moral behavior that is the time he
sacrifices his wish. This is the way Dna helps Sila.
Patience (Khanti) is very important for someone to live in the society.One has to
be patience to live with others. Live alone is also one has to be patience.Life is not as
easy as one has problems from the people around and from the situation as well as from
himself. In order to live, one has to bear up hunger and thirsty. Everybody has hopes and
wishes whichare not going to be fulfilled. At that time one needs to have patience. In this
manner patience is an important character for a pious one has to build up. Truthfulness
(Sacca)8 is essentially one has to have to live in the society with dignity. If one is not
truthful then he will be look down upon by others as well as truthful person will be
honored and respected.Therefore Bodhisattva has to develop this truthfulness to be
truthful for himself and others.These new components of s have been added to the list of
Pramit to form the Bodhisattvas long patience to fulfill his aspiration.

8. Arunasiri. K. Encyclopaedia of Buddhism Volume- V. Government of SrilanlaPublising, 1971. P. 312.

11

4. The Development of Ten Pramit-s

It is not possible to reject some views with regard to the influence of other
Buddhist sects for the development of the Theravada Concept of Pramit. B. Keith9
mentioned the Mahayanists should be given full credit for the development of the
Bodhisattva ideal. E.J. Thomas10 mentioned that Theravada and Mahayana both were
influenced by early texts which do not exist anymore.
Keiths view cannot accept because not only Mahayanists developed the
Bodhisattva Ideal but Theravadins also has developed the Bodhisattva ideal to the upper
most extent according to Theravada point of view. E.J.Thomas has not left Theravadins
to talk about the development of Bodhisattva ideal, but mentioned Theravada and
Mahayana both the traditions were influenced by some unknown texts existed earlier.
There is no evidence to prove that there have been some unknown texts earlier to
influence present development of Bodhisattva Ideal. But on the other hand these two
views give some insight into the development of the Bodhisattva ideal, Theravada and
Mahayana both must have been influenced each other in reciprocate way is the insight
we can gather through this argument.
We can have the picture of development of Theravda Pramit-swhen compared it with
Mahyna Pramit-s. In Mahyna there are six Pramit-s mentioned in early
Mahyna scriptures11. These six Pramit-s are Dna (Generosity), la (Morality),
Knti (Patience) Vrya (Effort), Dhyna (Meditation) and Praj (Wisdom). When
Mahynists have these six Pramit-s Thervdins have ten Pramit-s12. Those are
Dna (Generosity), Sla (Morality), Nekkhamma (Renunciation), Pa (Wisdom),

9.Keith.B, Buddhist Philosophy

10.Thomas.E.J.
11.AashasrikPrajpramit, ed.
12.Buddhavasa, RatanacakramaKa, 76 Gth, BuddhajayantiTripiaka Publication Series No.38.

12

Viriya (Effort), Khanti (Patience), Sacca (Truthfulness), Adhihna (Determination),

Mett (Loving Kindness), and Upekkh (Equanimity).
If these lists of Pramit-s in both the traditions display as a chart similarities and
difference can easily view to understand the possible influence of each other tradition to
develop these Pramit-s.

5. Theravda Pramit English Term Mahyna Pramit

Dna

Generosity, Giving, Donating

Sla

Dna

Morality, Good Character

la

Nekkhamma

Renunciation

Nekkhamma

Pa

Wisdom

Praj

Viriya

Effort, Exertion

Vrya

Khanti

Patience, Forbearance

Sacca

Knti

Truthfulness

Adhihna

Sacca

Determination, Decision, Resolution Adhihna

Mett

Loving Kindness, Amity

Upekkh

Equanimity, Indifference, Neutrality

Dhyna

This chart of Pramit-s in both the traditions clarifythe similarities of Pramits.Here it can see one section hassix Pramit-s and the other section has ten Pramit-s.
What we can understand is this, whoever the tradition has ten, must have been the
developed forms of Pramit-s than that of the tradition whoever may have six
Pramit-s. If it is the case Mahyna list of Pramit-s would be the earliest than that
of Thervda list. It also not logical to think as long as Mahyna tradition is a later
developed tradition those Pramit-s cannot accept as earlier than that of Theravda. But
we have the records of how Mahynists have been influenced regarding the
development of Pramit-s.
13

Akira Hirakwa writes13Sarvstivdins declared four perfections as conventional

perfections andMahvibhs maintained four and six Pramit-s. With this information
we can decide first Sarvstivdins accepted For Pramit-s:-Dna, la, Vrya and
Praj and Knti and Dhyna were added as necessary components of laand Praj.
In that manner Sarvstivdins incorporated six Prami-swerein to the Biography of the
Buddha. Sarvastivadins were derived from Theravada. Therefore these six Pramit-s
must have influenced the Theravadins to develop to the ten Prami-s.

Normally

number 10 was the set number in a certain period for the categorization of any matters.
In Theravada Buddhism number ten is somewhat popular and most of the matters have
been grouped in ten numbers:-Dasa Dharma, DasaBala, DasaSen, DasaSaojana, and
the four main Scriptures divide into chapters with Vagga-s. Every vagga has ten suttas.
In this manner when Theravadins developed Prami-s they grouped it as ten, Dasa
Pramit. Therefore when Theravdins developed these Prami-stheywere influenced
not by Mahayanists, but by Sarvastivadins. Mahayanists also were influenced by
Sarvastivada view through Mahsanghikas. These six Prami-s category has been used
by Mahsanghikas also. That shows even Mahsanghikas were also influenced by
Sarvstivdins.
Bhattacharyya is on the opinion that Whether the concept of the Bodhisattva and
thepracticeof six Pramit-s were introduced forthe first time by the Mahasanghikas or
by the Sarvastivadins is uncertain.14 It seems that he is confused with regard to the
nature of Mahasanghikas. Though the Mahasanghikas originated much earlier to
Sarvastivadins, they composed their literature much later time. We can find about it
through Mahvastu. Mahavastu belong to the ryaMahsanghika group. That group

13. A. Hirakawa. History of Indian Buddhism (Delhi: Motilal, 1993).P.266, 299.

14.Bhattacharyya,N.N. Buddhism in the History of Indian Ideas, ManoharaPunlishes, New Delhi,1993.
p.204.

14

also originated sometime later and Mahavastu talk about Four Carys of the
Bodhisattvaindicating

much

developed

form

of

Bodhisattva

practice.

Even

Bhattacharyya also admits the Mahasanghika-s developed nature of Bodhisattva practice

by explaining the four Carys15.
If it is the development of Bodhisattva concept in Mahsanghikas that proves their
development is later than that of Sarvstivadins. Then it is justifiable to think
Mahynists were influenced by the Sarvstivda through Mahsanghikas to develop
Mahyna.
It is evident that the Theravadins developed these Prami-s into ten looking at
the Jtaka stories and made it as rule for anyone who aspires to become a Buddha has to
fulfill these Prami-s.When the Bodhisattva fulfills Prami-seach Pramis has to
fulfill in three degrees:- Prami (Ordinary way), UpaPrami (Better way), Paramattha
Prami (Superior way). These three ways have been explained in the commentaries in
this manner. Take for example Dna Pramit, Giving away ones external possessions.
DnaUpa-pramita, giving away ones own limbs similar to blood, kidney, Eyes ect,
Paramattha Paramita, Giving away ones life. When each Prami fulfills in three
degrees at the end it will be thirty. Therefore it mentions the Bodhisattvahas to fulfill
thirty Paramiata-s16. Commentary of Jtakaand the Commentary of Buddhawasa
mentions certain Jtaka stories to represent ten perfections.
Jtaka stories are supposed to be the previous birth stories of the Gotama
Bodhisattva and 547 birth stories are written in the Birth Story book called Jtaka.
There are a lot of controversies with regard to the stories contained in the Jtaka story
Book. Some of the births of the Bodhisattva as an animal such as Monkey, deer,
Elephant, Rabbit have been explained even in the animal forms the Bodhisattva has not
15.Ibid. P.205.
16.BuddhavasaAhakath

15

separated from the Dharma.Commentators have selected ten Jtaka stories to present the
Bodhisattvas performance to fulfill the Prami-s. The followings are the Jtaka
stories:1. Dna Pramit 2. Sila Paramiat-

Sasa JtakaNo.316
Samkhapla JtakaNo.524

3. NekkhammaPramit - ClaSutasoma JtakaNo.525

4. Pa Pramit-

Ummagga Jtaka

5. Viriya Pramit-

MahJanaka JtakaNo.539

6. Khanti Pramit-

Khntivdi Jtaka

7. Sacca Pramit-

10. Upekkh Pramit-

No.313

MahSutasoma JtakaNo. 537

8. AdhihnaPramit9. Mett Pramit-

No. 546

Mugapakkha JtakaNo.538

Ekarja Jtaka

No. 303

Lomahasa JtakaNo. 94

Among these Jtaka stories only three Jtaka stories Sasa Jtaka, Ummagga Jtaka,
Khantivdi Jtaka are very popular among faithful listeners. Therefore reading the
summery of other jtaka stories will give the understanding the Bodhisattvas effort to
fulfill the Prami-s.

5. 1.Dna Pramita Sasa Jtaka - Jtaka No.316

jtaka story related by the Buddha when he was at Jetavana. One landowner
offered for and other requisites to the Buddha and Sangha for seven days. At the end of
the seventh days The Buddha said to that landowner you are offering things to any
beggar in the same way probably you are ready to offer even your flesh also. Then the
landowner asked the Buddha to relate those stories. Then Buddha uttered the Sasa
Jtaka.

16

Once upon a time there were four animal friends in the wood. Hare had three
friends, monkey, Jackal and Otter. Hare used to advice other three friends during the
night of everyday. One day when the hare looked at the sky he notice tomorrow is the
uposatha day and advised to the friends Tomorrow is the fasting day and you must
observe morals and be ready to offer for any beggar comes to you.
Then the hare also having kept nearby him some grass bundles observing the fast
and stayed. Then the Sakka, the king of Devas saw what the hare was determined to do
and came to check the hare and asked for some food. Then hare said to lit up a fire.
When the beggar did that he jumped into the fire telling that when I am roasted you can
eat my flesh.
But the Sakka deva performed a miracle for not to get burned. The fire felt for the
hare as cooled. Then the hare asked why he was not burned and that felt like cool. Then
the Sakka mentioned who he was and said that came to check him. Then hare said in
time to come so many will come to check me. Then the Sakka said not that will happen
he will draw the picture of the hare on the moon to know the hares determination17.
This story was related at the time the land owner of Sravasthi made extensive
offerings to the Buddha and the Sangha for seven days. Ven. Ananada is identified with
the Otter, Moggallana with the Jackal and the Sariputta with the monkey.
This story is included in the Cariypiaka and in the Jtakaml

5. 2. Sla Pramita Samkhpla Jtaka JtakaNo. 524

The Bodhisattva was born as Duyyodhana, the son of the king of Rjagaha.
When the Bodhisattva Duyyodhana came to the age the father king handed over the
Kingdom to him and became an ascetic. He lived sometime in the royal park and later
went to Himlaya and lived there. When he was in the Himlayas he was visited by
17. Cowell.E. B.The Jtaka or Stories of the Buddhas former Births. At the University press. 1897. P. 3437.

17

Nga King Sakhapla, to whom the ascetic preached the Dharma. Later Duyyodhana
discovered where was the father and visited him, and saw the Nga king and impressed
by his magnificence, desired to visit the Nga world. On his return to the capital he was
engaged in works of merits and after the death was born in the Nga world and became
king in the name of Sakhapla. Later he was weary of his magnificence came to the
near Kannpenna River, where the ascetic also was and fasting on an ant- hill there. Some
sixteen men roaming in the wood saw Sakhapla and caught him and made holes on
his body droving stakes put ropes into those holes and draw him along. ButSakhapla
did not show any resentment over their harming to his body. But one land owner in
Mithila, called lra saw him being ill treated had him released. Then the Sakhaplaa
invited the land owner to the Naga world. lra lived therefore one year. When he came
back to this world he became an ascetic18.
In this Jtaka the Bodhisattvas father is identified with Mahakasspa Thera, the
King of Banareas with Ananda, and lra with Sariputta. This story also given in the
Cariypiaka .

5. 3. Nekkamma Pramita-Culla-Sutasoma Jataka No. 525

Once, the Bodhisattva was born as the son of the King of Sudassona(Banaras),
under the name of Soma. He was fond of Soma juice especially to offer it at the time of
Pujas. Therefore he was named as Sutasoma. When he came of age his father gave up
the throne to him. As he had sixteen thousand wives his family became very great, and
he wished to become an ascetic as soon as a grey hair appeared on his head. Everyone in
the palace tried to turn him from this resolve; rich merchants, like Kulavaddhana, offered
him their immense wealth, but all in vain. Having handed over the kingdom to his
brother, Somadatta was wearing the garb of an ascetic and left the city unknown to
18. J.i.45, MA.ii.613, Bu.A.50.

18

anyone. When people discovered his departure they followed him19. Sakka also sent
Visskamma to build for them a hermitage thirty leagues in extent.

5. 4. Pa Pramit- Ummagga Jtaka No.546

The Bodhisattva once was born in Mithila as the son of Sirivaaka and
Sumandev. The child was born with a medicinal plant in hishand, and was therefore
called Mahosadha. He talked immediately after birth and tolled the mother the
importance of the medicine he was carrying.

Mahosadha showed his extreme

intelligence since his childhood and the King Videha of Mithil wanted to have him in
his court though he was only seven years old. The King had four council of ministers but
Mahosadha was appointed as the fifth councilor.
Kings four councilors were unhappy with Mahosadha, because they could not overcome
his extreme intelligence and plotted to embroil Mahosadhapanditha with the king. Most
of the plots were discovered by the MahosadhaPandithas wife, Amardev. Finally they
had unsuccessful attempt to kill MahosadhaPandita.
Because of MahosadhaPanditas extreme loyal to the king he discovered the
plot of CulaniBrahmadatta , the King of Kampilla, and his PurohitaKewaa to
capture the whole of Jambudvipa and Mahosadha Pandita made it complete futile
attempt and finally Mahosadha Pandita went to Uttara Pacla country because his
king Videha wanted to marry King Brahmadattas daughter, Paclacai. This was
the plot of Kewatta of King Brahmadatta to capture King Videhaand the Mahosadha to
get the Mithila country to his rule.
Mahosadha Pandita used the same plot and went to Uttarapancala country and
became a friend of King Brahmadatta and with his permission in the guise of making a
city for King Videhaconstructed a tunnel. Mahosadha Pandita brought Queens

19. ibid, p. 91.

19

MotherTalata, the queen Nanda and Pancalacandi and brought the King also and did the
marriage Pancalacandi with the King and took them to Mithila safely. When the King
Brhmadatta came to know about the marriage of his daughter to King
Brahmadattahewnted to capture them and rounded up the palace newly constructed for
the King Videha, at that time only Mahosadha was there. He revealed everything to King
Brahmadatta and took King Brahmadatta to see the tunnel (Ummagga20). In the Tunnel
they became friends. Lived as friends arethroughout the time.

5. 5. Viriya Pramita- Mahajanaka Jtaka- Jtaka No.539.

Mahajanaka, King of Mithila in Videha had two sons; Arihajanka and
Polajanaka. When he died elder came to the throne and made his brother viceroy, but
later suspecting innocent brother as him of treachery, had him put in chains.
Polajanakaescaped from the chain and having gone far had his preparation completed he
came to the city and sent messages to the brother Earlier I was not enemy of you now I
am enemy. Give me the throne or come to fight. Arittajanakawent to the battle with his
brother but he was killed. Aritthajanakas wife after hearing her husbands death left the
palace taking a lot of treasures and disguising herself. She was pregnant; the Bodhisattva
was born in her womb. Because of the power of the BodhisattvaSakka, the king of Devas
came for her help as a charioteer took her to Kalacampa. There a Brahmin helped her
making her as his sister. The child was born and had the name as MahaJanaka. When
grew to the age of sixteen mothers revealed the story and gave wealth also to him to get
the throne back. He went on a trade in a ship and ship wrecked in the middle of the sea,
people died. Mahajanaka however swam about a week. On the seventh day, a sea
goddess, Manimekkhala helped him brought him to the shore place him in a mangogrove. While he was sleeping there Polajankas chariot came and stopped and asked him
20. J.iv.329-478.

20

to get up and take the throne. As he went to the palace Polajanakas daughter, Sivali
liked him so much. The Mahajanaka married to her had a son, Dighavukumara, made
him viceroy.
After long time he was disgusted with everything in the life became ascetic
stayed so many years in his room. Later he decided to leave and go. When he was going
though the queen saw him on the staircase she did not recognized him because of his
ascetic garb. But later when she discovered he has gone she ran after him and try to
persuade him to return to the palace but he did not listen21. One sage also helped him to
follow his plight. Ultimately with the cry of Sivali he went to the wood and queen Sivali
also lived ascetic life in the royal garden of Mithila.

5. 6. Khanti Pramita- Khantivdi Jtaka No.313

The Bodhisattva, under the name of Kuaka, was once born in a very rich
family of Ks. After the death of his parents he gave away his immense wealth in
charity and became an ascetic in Himlaya. Returning later to Ks, he dwelt in the royal
park, being tended by the commander in chief. One day Kalbu, king of Banaras, visited
park with his harem and, falling into a drunken sleep, women were disperse their own
ways; while they wandering about they met the ascetic, asked him to preach to them.
When the king woke up he was searching where the women were, he saw them with the
ascetic and being told that he had been preaching on patience (khanti), he gave orders
that the ascetics own patience he tested. The ascetic was subjected to various forms of
ill treatment until, becoming more and angrier at the ascetic composure; the king gave
orders to cut his limbs. When the king left the park the earth was open and swallowed the
king to Avici. The commander in chief hurried to the ascetic, after seen what had

21. ibid,p. 19-38.

21

happened, asked the ascetic for forgiveness. Ascetic told he had no malice over the king,
and died because of injuries22.
This story had revealed because of the wrathful monk. King Klabu was the
Devadatta. Commander in chief was Sariputta.

5. 7. Sacca Pramita Maha Sutasoma Jtaka No. 537

The King Brahmadatta was much addicted to eat meat. One Uposatha day the
meat prepared for him was eaten by dogs. The cook was unable to buy any meat because
of uposatha day. Ultimately he took some human flesh from the cemetery and cooked for
the king. The king ate it and found very delicious and thereafter he used to murder his
subjects for his food and when the people discovered he was driven out of the Kingdom.
He dwelt in the forest with his cook and used eat the travelers through the wood. The day
came he ate his cook also. After that when he was following a Brahmin who came with a
large followers, they gave chase after the king. As he ran an acacia splinter pierced his
foot, causing him a great pain. There was a banyan tree and he made a wow to bath the
tree with the blood of one hundred of one prince if the wound would heal with seven
days. Some or other within seven days the wound healed. Then he captured one hundred
prince and they were hanged passing a rope through their hands.
The deity of the tree was worried and on the instruction of the Sakka he appeared
before the man eater (Parisada) and demanded that he should bring Sutasoma, the Prince
of Kuru to complete the number. However the Prince of Kuru was his friend, but
Parisada brought him to please the deity of the tree. Sutasoma explained the virtues of
the truth. Parisada was pleased and offered to Sutasoma four boons. Sutasoma chose as
his first benefit that Parisada should live one hundred years, as a second one captive
Kings should release immediately, as a third their kingdoms should be restored, as a

22. J. III. P. 26-29.

22

fourth that Parisada should give up his cannibalism. With many difficulties Parisadahe
agreed with the fourth one. Sutasoma then took Parisada to his kingdom. Where here
stored to him his kingdom, having first assured the people that Parisadanever return to
former vicious habits23. A village was built on the spot where the Parisada was
converted, that was called Kammasadamma. This story was related in reference to the
Buddhas conversion of Angulimala. Sutasoma was the Bodhisattva.

5.8. Adhitthana Pramita Mugapakkha Jtaka No.538. (Temiya Jtaka)

Candadevi, wife of the King Kasi did not have son. She was grieved and Sakka
knew that with the heat of his seat. Sakka persuaded the Bodhisattva to be born as her
son. He was called Temiya because on the day he was born there was a great shower
throughout the Kingdom.
When he was one month he was brought to the king and when he was on the lap
he heard punishment were imposed for some robbers brought to the king. When he was
lay in bed Temiya recollected his previous life. Once he had been the King of Banaras for
20 years. As a result he suffered in Ussadaniraya for twenty thousand years. Having
seen all these troubles his suffering seized him at the thought of having to be king once
more. The goddess of parasol, who had once been the his mother, advised him to pretend
to be a dumb and incapable of any action. He took this advice, for sixteen years the king
and queen tried every conceivable means to break his resolve, knowing his physical body
is normal. Finally asked the charioteer to take him to the charnel ground, where he was
to be clubbed to death and buried. At the Queens urgent request Temiya was appointed
to rule Kasi for one week before being put to death. But the enjoyment of royal power
did not weaken his resolution.

23. J. V. P. 246.

23

The charioteer under the influence of Sakka took Temiya to what he considered to
be the channel ground. There the charioteer was digging the ground to be berried the
dead body of Temiya. At that time Temiya stole himself behind Sunandaand confided to
him his purpose and his resolve to lead an ascetic life. Sunanda was so impressed and he
wanted him to become an ascetic immediately. But Temiya wanted him to tell his parents
what had happened. The King and Queen when heard the what happened they
immediately came with large retinue to Temiyas hermitage, after hearing Temiyas
sermon they all became ascetics. Following their example all the inhabitance of three
kingdoms adjacent to Banaras became ascetics24. There was a large crowd of ascetics
Sakka and the Vissakamma provided protection for them. The crowed flocked together
were called Mgapakkha-samgama.
Temiyas parents are identified with the Buddhas parents, Sunanada with
Sriputta, the goddess of the parasol with Uppalavann. This story was told in reference
to the Buddhas renunciation.

5. 9. Mett Pramita- Ekarja Jtaka No. 303

Once upon time the Bodhisattva was born as the King of Banaras. When the king
was sitting in the meeting with his ministers one rebel prince called Dabbasena captured
him fastening him by a cord hung him on the lintel of the door suspended him head
downwards. But the king of Banaras cultivated Mett towards the rebel prince and
meditated and attained into jhnas. By the power of jhnas bursting his bonds sat cross
legged in the air. The rebel prince was attacked with a burning pain in the body, and with
cry of I am burn, I am burn He rolled over and over on the ground. When he asked for
the reason, he was told by inmates of the court that because of what you have done for
the holy King you had this pain. Then he said Go quickly and release him when they
24. J.vi.1-30, Cyp.iii.6.

24

went there, they found the King was in the air sitting cross legged, came and informed
the rebel prince then he went and bow down and asked for pardon and confessed his
wrongdoings and send the King to his kingdom. The Bodhisattva also offered his
kingdom to his ministers and became an ascetic and after the death born in the brahma
world25. At that time Ananda was Dabbasena. Buddha was the King of Banaras.
Ekarajamena King of Banaras who escaped with power of Mett.

5. 10. Upekkh Pramita- Lomahamsa Jtaka No. 94

The Bodhisattva once became ajvikaand practiced all manner of austerities in
order to test the efficiency of asceticism, enduring extremes of heat and cold. He realized
his mistake as he lay dying, and was reborn in the deva world.
The story was told in reference to Sunakkhatta, who, having left the Order and
joined Korakkhattiya, went about Vesli, vilifying the Buddha and declaring that his
doctrines did not lead to the destruction of suffering. When Sriputta reported this to the
Buddha, the Buddha declared that he had tested the efficacy of asceticism ninety kappas
ago and had found it wanting. As Mahlomahasacariy, where it exemplifies the
practice of Upekkh26.

6. Pramit-s in Cariypiaka and Ahakaths

These ten Jtaka stories were selected to represent the Pramit-s purely on the
responsible of Atthakathcariys. It is evident this selection is not very authentic when
anyone look at them carefully. It seems that they have selected these Jtaka stories
without proper investigation. For Dna Pramits Sasa Jtaka is not very enthusiastic
story to mention at first. It is very difficult to decide why they have not mention
Vessantara Jtaka. Vessantara Jtaka is the ideal Jtaka story for Dna, Pramit. It

25. J. 303. IV. P. 9.

26. J. 94. II. P. 229.

25

has given in the Cariyapitaka under the Pramit, but also at the last Jtaka story. In
similar manner some given Jtaka stories were not served the purpose properly. There
are some Jtaka stories could have selected much better for the purpose. The
Cariypitaka is the volume belongs to the Khuddaka Nikaya, gives many Jtaka stories
to represent each Pramit. In that for Dna Pramit ten Jtaka stories are given. For
Sila Pramit also ten Jtaka stories are given. For Nekkhamma Pramitan only five
Jtaka stories are given. For Adhitthanaparamita one Jtaka story is given. That is the
Temiyapandita story and this is the same story in the Jtaka Book it has mend as
Mugapakkha Jtaka. For Sacca Pramit six Jtakaastories are given and that Jtaka
stories are different from the Jtaka story given in the Jtaka Book. For Metta Pramit
two Jtaka stories are given and for Upekkha Pramit one Jtaka story isgiven.
It is very much interesting to read only seven Pramit-s in the Cariypiaka.
That shows the development nature of Pramit-s whether it has some influence or not.
In any other places ten Pramits mentioned. In this text the seven Pramit-s are Dna,
Sla, Nekkhamma, Sacca, Adhihna, Mett, Upekkh. Three other Pramit-s Pa,
Viriya, Khanti, have not mentioned. It is not known why Cariyapitaka mentioned only
seven Pramit-s leaving even the very important Pa Pramit-s. According to the
CariyapitakaAtthakatha the explanation is given the whole Pramit-s can included in
the six Pramit-s Dna, Sla, Khanti, Viriya, Dhyana and Pa. These six mentioned
there is not the relevance with Theravada but more exactly similar manner mentions in
Sarvastivada and Mahayana. This shows that when forming Pramit-s in Theravada
Buddhism they may had the influence of stories of Pramit-s in Sarvastivada or
Mahayana as the Mahayana came into the front later than Sarvastivada, it is better to say
Theravada had the Sarvastivada influence.

7. Purpose and the Length of fulfilling Pramit-s

26

According to Theravada Pramit serves very important way in the career of

Bodhisattva. Bodhisattva is the highest being according to Theravada or Mahayana
Buddhism. This being if wishes in the correct manner he can become a Bodhisattva. By
becoming a Bodhisattva he is achieving the highest position. Then from there he has to
start the journey to become a Buddha. The Bodhisattvas journey in the form of fulfilling
Pramit-s. Length of Pramit-s has been decided according to the length of fulfilling
Pramit-s. This has been clearly explained in the Suttanipta Atthakatha27. Where it
explains to become (1) Full enlightened one (Sammsambuddha) one has to fulfill
Pramit-s Four incalculable and one hundred thousand eons (Catursakheyya kappa
satasahassni). To become a (2) SolitaryBuddha
(Pacceka Buddha) Two incalculable and one hundred thousand eons
(Dveasakheyya kappa satasahassni).To becomeaSvaka One Inclaculable one
hundred thousand eons (Eksamkheyyakappasatasahassni). There are two kinds of
Svakas. 1. Aggassvka (Main disciple) Similar to Sariputta and Moggallana.
2.Mahsvaka (Great deisciples) they are eighty. (AstiMahsvaka).To become one of
eighty Mahsvaka one has to fulfill Pramit-s only one hundred thousand eons.
According to this explanation in Theravada there are three kinds of Bodhisattvas28.
Those are Svaka Bodhisattva, Pacceka Bodhisatta and MahBodhisatta29. In Theravada
Pramit-s extended so many ways to say that it serves for the Bodhisattva and the
Buddha. In Suttanipata Atthakatha mentioned that the mother of the Buddha, and the
Father, the Chief attendant of the Buddha, and the son of the Buddha
All have to

fulfill

Pramit-sone hundred

thousand eons

buddhassapit, buddhassaaggupphyakabuddhaputta).

27

SN.A.
Dictionary of Pali Proper Names,Vol.ii.P.322
29
Th.A.
28

27

(Buddhassamt,

This indicates how the Theravada Pramit concept differs from Mahayana
Pramit-s concept. In Mahayana serves only for the Bodhisattva to become a Buddha.
In Theravada it functions in a wider sense to the Bodhisattva and the Buddha as well as
even some others also to get the benefit from Pramit-s.

8. Conclusion
In the early Pali scriptures it is very difficult trace the word Pramit, but similar
terms can find rarely. The concept of Pramit must have influenced to Theravada from
other Nikayas in later time. Once the influence had occurred Theravadins developed it in
the way they wanted. Thervadins had this influence from Sarvastivadins when they try to
develop the concept of Bodhisattva and the Concept of Bodhisattva was in the early
scriptures and Sarvastivadins developed it by starting with four Pramit-s and later
developed up to six Pramit-s which even given the influence to Mahasanghikas also.
Theravadins with this influence inspired to develop full Bodhisattva career with Dasa
Pramit. This development has done in the Pali commentaries. Pramit-s divided into
three categories such as Pramit-s, Upa-Pramit-s and Paramattha Pramit-s
ultimately became early ten Pramit-sinto thirty Pramit-s. Further explain the
purpose of Pramit not only to become Buddha but other categories of the Buddhahood
such as to become a Pacceka Buddha and a Savaka also with the benefit of Pramit-s.
Not only that but also to become Buddhas parents, Buddhas chief attendant and to
become the Buddhas son also Pramit-s help are needed.

28

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