The Bodhisattva Doctrine in Buddhist Sanskrit Literature c9.2.3

c9.2.3

They also transcend the virtues or qualities of the *çrāvakas* and the *pratyeka-buddhas*, and lead to the highest result (*paramam ca phalam anuprayacchanti*).⁴ It is not necessary to accept all the details that are given in the *Bodhisattva-bhūmi*. But the derivation of the term from *parama* is thus placed beyond the possibility of doubt. It simply means, “highest condition, highest point, best state, perfection.” F. W. Thomas, T. W. Rhys Davids and W. Stede explain it as a substantive derived from *parama*, while L. de la Vallée Poussin expresses himself enigmatically : “les vertus d’au-dela, parceque leur mérite est appliqué à l’acquisition de la qualité de Bouddha.”⁵ The Tibetan equivalent is *pha-rol-tu-phyin-pa*. S. C. Das explains thus : “to get to the other side; in Buddhism, crossing to the other side of this life, i.e. to *Nirvāṇa*; absolute transcendental virtue” (Tib. Dicy., 817*b*). This seems to confirm E. Burnouf’s view that *pāramitā* is derived from *pāra*. But it only proves that the Tibetan translators did not know the correct etymology of the term. The *Bodhisattva-bhūmi*, cited above, connects it with *parama*. Unfortunately, the Chinese also seem to have made the same mistake as the Tibetans. According to E. J. Eitel, they translate *pāramitā* as “means of passing, arrival at the other shore” (p. 115*a*).⁶