The **Bodhisattva Yana** (Tib. བྱང་ཆུབ་སེམས་དཔའི་ཐེག་པ་) is the part of the Mahayana that belongs to the vehicle of characteristics. It is called the vehicle of Bodhisattvas because once it has been entered it has the power to lead someone to great enlightenment, because its domain of experience is vast, in terms of its extensive skillful methods and its profound wisdom, because it brings about benefit and happiness, in the higher realms in the short term, and ultimately at the stage of definitive good, and because it carries one to greater and greater qualities as one progresses along the paths and grounds (Bodhisattva Grounds or stages).
The Bodhisattvas practice (cultivate) on the basis of their wish to benefit others. They are motivated by [[Bodhichitta, which has as its focus all sentient beings and is characterized by the wish to establish them all at the level of perfect Buddhahood, free from the causes and effects of suffering and endowed with all the causes and effects of happiness. With this motivation, they take the Bodhisattva Vows of Bodhichitta aspiration and application in the proper way, through the ritual of either the tradition of Profound View or Vast Conduct. They then observe the points of discipline concerning what should be adopted and abandoned, and heal and purify any impairments.
Concerning the basis of their path, how they determine the view, if we speak in terms of philosophical tenets, the approach of Mind Only is to assert that outer objects are not real and all phenomena are but the inner mind, and to claim that the self-aware, self-knowing consciousness devoid of dualistic perception is truly real.
Concerning their path and how they practice meditation, the Bodhisattvas realize and train in developing their familiarity with the indivisibility of the two levels of reality, and, on the basis of the yogic meditation that unites shamatha and vipashyana, meditate sequentially on the thirty-seven factors of enlightenment while on the Path of Training.
They attain the level of buddhahood, which is the ultimate attainment in terms of both abandonment and realization since it means abandoning all that has to be eliminated, the two obscurations including habitual traces, and realizing everything that must be realized, included within the knowledge of all that there is and the knowledge of its nature. They accomplish the two types of Dharmakaya for their own benefit and the two types of Rupakaya for the benefit of others.