Part 8: An Overview of the Six Paramitas (六波羅蜜; rokuharamitsu).
Previously, when discussing 'the truth of a path', I focussed on the traditional understanding of the noble eightfold path. If we are seeking to understand the doctrine of the Mahayana however, we must understand the perspective of the six paramitas (六波羅蜜; rokuharamitsu) as the basis of the bodhisattva path (菩薩道; bosatsudo).
Although the eightfold-path is important in terms of doctrine, practitioners of the Mahayana focus on the six paramitas as the subject of their practice. This is most evident in the peculiar folded-vestments worn by practitioners of Shugen, which features six tufts or dharma-wheels on the front and back. These, among other things, represent the six paramitas.
Since the vestments and implements of Shugen represent different aspects of the doctrine, you will find other examples which reinforce the centrality of the six paramitas. For example, the hakama worn by practitioners features six folds in the front and three folds in the back. These six folds also represent the six paramitas. The shakujo is another example. The shakujo can express various doctrines depending on the number of rings. The shakujo used by Shugen practitioners numbers six, again expressing the six paramitas. The six paramitas are emphasized again and again due to Shugendo being a bodhisattva-path.
The bodhisattva path is generally expressed as cultivating the function of 'aspiring to bodhi above; liberating beings below'. This means that these two aspects are not seen as separate.
The various implements and vestments of Shugen tell us that practitioners of Shugen should cultivate an awareness of themselves as bodhisattvas. With this in mind, let's look at the six paramitas.
'Six' here refers to six forms of practice and 'pāramitā' (波羅蜜; haramitsu), literally translated, refers to 'reaching the other shore' (到彼岸; tōhigan). This tells us that the six paramitas are six ways to ferry us to this 'other shore'. What then do we mean by this 'other shore' (彼岸; higan)? There is a common saying which says 'heat and cold meet at the equinox'. This is because in Japan the term 'higan' (other-shore) also refers to the equinox. The equinox, which is held between spring and autumn, is commonly interpreted as a period for performing memorial services in honour of ancestors.
The original meaning of 'the other shore' refers to the opposite of 'this shore' (此岸; shigan). 'This shore' refers to the shore of delusion and ignorance, that is, the shore of the kleśās and bewilderment. The 'other shore', on the other hand, refers to the shore of wakefulness and the realm of awakening. These shores do not actually exist. Rather, they are metaphors which provisionally express confusion and awakening. As Pure Land Buddhism (浄土教; jodo-kyo) grew in popularity however, the term 'the other shore' came to be understood in common parlance as the Western Pureland where one can be reborn after death. This is the reason why memorial services dedicated to ancestors are held during the equinox, which, as a period where day and night are equal, is held to be a period where death and life overlap. Today, this has spread to the general public as the general idea of the equinox period. In any case, we should understand 'the other shore' to be a metaphor for the realm of awakening.
The paramitas, which are the six practices of a bodhisattva to reach this other shore are divided into the following:
① Giving/Generosity (布施; dana)
② Moral-discipline (持戒; jikai)
③ Patience/Forbearance (忍辱; ninniku)
④ Effort/Vigour (精進; biriya/kyoshin)、
⑤ Mental stability/Concentration (dhyana-samadhi) (禅定; zenjo)
⑥ Insight-wisdom (prajna) (智慧; chie)
We will next look at each one individually.
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If you enjoyed this series and would like to learn more, please get in contact. Copies of the full series also available. Comments and questions welcome. See also the Introduction to Shugen series here.
