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Similarly, concerning the six paramitas, or "the six far-reaching attitudes," and how they relate to the practice of the three vehicles of Tibetan Buddhism, His Holiness the Dalai Lama has said: The Hinayana path is the preliminary path, the Mahayana sutra one is the main path, and tantra is something to train in only as a branch.
Chapter Seven describes the progressive "bodhisattva stages"(bhūmis) and the perfections or transcendent practices (pāramitās). The path stages and the pāramitās are presented as progressive steps on the path to awakening, each one being a key advance in wisdom and spiritual attainment. The six pāramitās for example as described as follows:
The sūtra deals with a number of topics, but is primarily concerned with the conduct of a bodhisattva, the realisation and attainment of the Perfection of Wisdom as one of the Six Perfections, the realisation of thusness , the attainment of irreversibility on the path to buddhahood (avaivartika), non-conceptualisation and abandonment of views ...
Indian Mahayana Buddhist practice included numerous elements of devotion and ritual, which were considered to generate much merit (punya) and to allow the devotee to obtain the power or spiritual blessings of the Buddhas and bodhisattvas. These elements remain a key part of Mahayana Buddhism today. Some key Mahayana practices in this vein include:
The worship of Mahayana sutra books and even in anthropomorphic form (through deities like Prajñāpāramitā Devi) remains important in many Mahayana Buddhist traditions, including Newar Buddhism, Tibetan Buddhism and East Asian Buddhism. This is often done in rituals in which the sutras (or a deity representing the sutra) are presented ...
The six paramitas are the means by which Mahayana practitioners actualize their aspiration to attain complete enlightenment for the benefit of all. In Mahāyāna Buddhism, the Prajñapāramitā Sūtras, the Lotus Sutra (Skt., Saddharma Puṇḍarīka Sūtra), and a large number of other texts, list the six perfections as follows:
The Six Perfections (Pāramitās) of Buddhism only become true "perfections" when they are done with the motivation of bodhicitta. Thus, the action of giving (Skt. dāna ) can be done in a mundane sense, or it can be a pāramitā if it is conjoined with bodhicitta.
Practice of accordance with the Dharma: to eradicate wrong thoughts and practice the six perfections, without having any “practice” According to John R. McRae, "the “entrance of principle” refers to interior cultivation, mental practice undertaken deep within the individual's psyche, and the “entrance of practice” refers to practice ...