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also seen that the order of enumeration of the two lists is also different.
Commentator Dhammap膩la,
the author of the Cariy膩pi峁璦ka
A峁�峁環akatha, argues in favour of the list of six P膩ramit膩s what he thinks
are fundamental, and considers the others as redundant. This list of six
P膩ramit膩s which he approves of is identical with the six P膩ramit膩s
accepted by the 惭补丑腻测腻苍补. Explaining the reduction of ten P盲膩ramit膩s
into six, he says that Nekkhamma Parami and Sacca P膩ram墨 are
constituents of Sila P膩rami. Similarly, Mett膩 P膩rami is included in
J帽膩na P膩rami and Upekkh膩 P膩ram墨 in both Jh膩na and Pa帽帽膩 P膩ram墨s.
Further, he says that Adhi峁�峁環膩na P膩ram墨 is included in all P膩ram墨s.
Har Dayal, dealing with this question, says that it is possible that
the doctrine of P膩ramit膩 gradually grew from the three fundamental
training Sila, Sam膩dhi and Pa帽帽膩. Further he also says that the increase
in number in Mah膩y膩na may be due to the rivalry between Therav膩da and
惭补丑腻测腻苍补.
note that
Vasubandhu in his
It is interesting to
Mah膩y膩nas奴tr膩la峁僰膩ra commentary explains that the six P膩ramit膩s are
related to the threefold training (tri-sik峁Ｄ乻), namely, adhi艣墨la, adhicitta
and adhipraj帽膩. According to this explanation the first three P膩ramit膩s
are connected to adhisila; fifth to adhicitta and sixth to adhipraj帽膩. The
fourth namely, viriya is considered as being common to all three 艣ik峁Ｄ乻.
This should be compared with the categorization of P膩ramit膩 by the well-
known Pali commentator Rev. Dhammapala, referred to above. According