Guṇapāramitā

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Key Term	guṇapāramitā
Hover Popup Choices	perfect qualities
In Tibetan Script	ཡོན་ཏན་ཕ་རོལ་ཏུ་ཕྱིན་པ་
Wylie Tibetan Transliteration	yon tan pha rol tu phyin pa
Devanagari Sanskrit Script	गुणपारमिता
Romanized Sanskrit	guṇapāramitā
Chinese Script	功德波羅蜜‎
Chinese Pinyin	gōngdébōluómì
Japanese Script	kudokuharamitsu
English Standard	perfect qualities
Term Type	Noun
Source Language	Sanskrit
Basic Meaning	In the Śrīmālādevī Siṃhanāda Sūtra it is explained that the dharmakāya of a buddha possesses the four perfect qualities of purity, bliss, permanence, and self.
Definitions
Princeton Dictionary of Buddhism	See page 337: In Sanskrit, “the perfection of qualities,” referring to the four salutary qualities of the tathāgatagarbha: permanence, purity, bliss, and self, as described in the Śrīmālādevīsiṃhanādasūtra . These qualities are in distinction to the four perverted views (viparyāsa), where ignorant sentient beings regard the conditioned realm of saṃsāra as being permanent, pure, blissful, and self when in fact it is impermanent (anitya), impure (aśubha), suffering (duḥkha ), and not-self (anātman).

In the Śrīmālādevī Siṃhanāda Sūtra it is explained that the dharmakāya of a buddha possesses the four perfect qualities of purity, bliss, permanence, and self.

The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections.

Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."

The misperception or incorrect view a person has of reality, which must be overcome by having correct understanding and right view. The four well known incorrect views are seeing impermanent phenomena as permanent, dissatisfactory nature of things as blissful, impure things as pure, and illusory things as absolute and real. However, in the context of buddha-nature theory or other systems, there are also other forms of misconceptions which contradict with objective reality.