The objective of this study is to develop a detailed and experienced program that is to help a way of cultivated life through the wisdom in Budda's teaching in a daily life whereas people in modern capitalistic society needs to learn the teaching in competitive and complex life and makes it a way in their own life. To achieve this purpose, this study has developed a practical program model based on the Six Paramitas in which the program consists of four steps, such as purpose configuration, objective selection and organization, application, and evaluation. According to the applied period, detailed objectives in this program can be summarized as follows: First period . It can recognize the meaning of affinity in Buddhism with fellows through a making affinity, making a nickname for the buddhist who I want to resemble, recognizing the master in our own life for the present time and right this place to ensure that I am a Buddhist in here. Second period . It can understand the meaning of dana and dana-paramita through experiences based on the life of seeds and recognizes the value of data through fresh dana to help the practicing of dana in daily life. Third period . It can understand the meaning of sala and sala-paramita and also recognizes the importance of the sala to be a person who confesses in families and relatives through the reflection of his or her behaviors. Fourth period . It can understand the meaning of ksanti and ksanti-paramita and also recognizes the reason why we have to do our best in the present time and here through a certain experience in death. Fifth period . It can understand the meaning of virya and virya paramita and recognizes the awakening through the experience of making mandalas to practice it in daily life. Sixth period . It can understand the meaning of dhyana and dhyana-paramita and recognizes it through the experience of making works using objects spread it our surroundings. Also, it recognizes the dhyana-paramita through a work in the present time and here and do our own works. Seventh period . It can understand the meaning of prajna and prajna-paramita and recognizes what we have to do in the present to achieve an ideal goal based on a design of our own life. Eighth period . It can understand the real meaning of sharing and help to establish faithful returning and recognizes the value of life with others to practice it in their own areas. The program for each period consists of opening (introduction) over 15 minutes, spreading (processing) over 15 minutes, and completion (finishing) over 15 minutes in which there is a self evaluation session using a power building and self-diagnosing method after completing each period in order to analyze the results of the application of this program. The results of the analysis of the effects obtained in this program can be summarized as follows: The program represents the satisfaction rates as follows: the Second period was 6 persons (50%), the Fourth period was 3 persons (25%), and the Third period was 2 persons (16.7%). As a result, it was evident that this program that was designed to assist the training of the bodhisattva actually provided several assistances in reality. In addition, the most important idea in the life in a bodhisattva among the Six Paramitas (dana, sala, ksanti, virya, dhyana, and prajna paramita) was regarded as ‘life with others as the perfection of giving’. This study obtains a conclusion through this study as follows: The first, The practice of the Six Paramitas in Budda's teaching becomes an effective way to live the life of a bodhisattva. The second, it is effective to live cultivated life in the routines for us to experience and work out Six Paramitas, through the programs. The third, it is effective for oneself to establish and to estimate the power of vow in the routines to intend the life of a Bodhisattva The program developed in this study based on the Six Paramitas is a highly useful program with an experiencing manner that can be practiced in daily life and able to achieve the life of a bodhisattva who lives in competitive and complex modern society. In addition, it is able to help a way of cultivated life through the wisdom of a bodhisattva in accompany with the desire of ‘the life of a bodhisattva’ and is necessary to extend the chance to experience certain programs that specific and practical guide our life.* The director of the Buddhist counseling institution.