and Mahayana is about Bodhisattva path.
From one of the earliest texts in the Mahayana to "define" as it
were, the meaning of bodhisattva and mahasattva:
小品般若波羅蜜經卷第一
Aṣṭasāhasrikā Prajñāpāramitā Sūtra 01
初品第一
Chapter One – Introduction
{= Conze I THE PRACTICE OF THE KNOWLEDGE OF ALL
MODES }
...
{= Conze 1:3 The Meaning of ‘Bodhisattva’}
須菩提白佛言：「世尊！所言菩薩，菩薩有何義？」
Subhūti addressed the Buddha, saying: “O Bhagavān! ‘bodhisattva’ it
is said, what is the meaning of ‘bodhisattva’?”
佛告須菩提：「為學一切法無障礙，亦 如實知一切法，是名菩薩義。」
The Buddha replied to Subhūti: “One who trains in all dharmas
without obstruction, and also knows all dharmas as they really are,
this is said to be the meaning of ‘bodhisattva’.”
{= Conze 1:4 The Meaning of ‘Mahāsattva’}
須菩提白佛言：「世尊！若知一切法名為菩薩義，復以何義，名為摩訶薩？」
Subhūti addressed the Buddha, saying: “O Bhagavān! if knowing all
dharmas is said to be the meaning of ‘bodhisattva’, what then is
the meaning of ‘mahāsattva’?”
佛言：「當為大眾作上首，名為摩訶薩義。」
The Buddha said: “They shall be paramount amongst the great
assembly, this is said to be the meaning of ‘mahāsattva’.”
舍利弗白佛言：「世尊！我亦樂說，所以為摩訶薩義。」
Śāriputra addressed the Buddha, saying: “O Bhagavān! I would also
like to explain the meaning of ‘mahāsattva’.”
佛言：「樂說便說。」
The Buddha said: “Explain as you see fit!”
舍利弗白佛言：「世尊！菩薩為斷我見、眾生見、壽
者見、人見、有見無見、斷見常見等，而為說法，是名摩訶薩義。於是中心無所著，亦名摩訶薩義。」
Śāriputra addressed the Buddha, saying: “O Bhagvān! A bodhisattva
who teaches the Dharma in order to sever ātman-view, living
being-view, life-view, individual-view, existence-view,
non-existence-view, nihilism-view, eternalism-view, and so forth,
is said to be the meaning of ‘mahāsattva’. With regards to this,
[their] minds are without grasping, this is also said to be the
meaning of ‘mahāsattva’.”
舍利弗問須菩提：「何故於是中心無所著？」
Śāriputra asked Subhūti: “How, with regards to this, are their
minds without grasping?”
須菩提言：「無心故，於是中心無所著。」
Subhūti said: “By way of non-mind[-ness], with regards to this,
their minds are without grasping.”
富樓那、彌多羅尼子白佛言：「世尊！菩薩發大莊嚴乘大乘故，是名摩訶薩義。」
Pūrṇa Maitrāyaṇīputra addressed the Buddha, saying: “O Bhagavān! a
bodhisattva, who brings forth the great adornment, and mounts upon
the great vehicle, is said to be the meaning of
‘mahāsattva’.”
須菩提白佛言：「世尊！所言菩薩發大莊嚴，云何名為發大莊嚴？」
Subhūti addressed the Buddha, saying: “O Bhagavān! it is said: ‘a
bodhisattva brings forth the great adornment’. What is that said to
be ‘bringing forth the great adornment’?”
佛言：「菩薩作是念：我應度無量阿僧祇眾生。度眾生已，無有眾生滅度者。何以故？諸法相爾。譬如工幻師，於四衢道，化作大眾，悉斷化人頭，於意云何？寧有傷有死者不？」
The Buddha said: “The bodhisattva conceives the thought: ‘I should
lead measureless asaṃkhya living beings [to nirvāṇa]’. Having led
these living beings [to nirvāṇa], not any living beings have been
led to nirvāṇa. For what reason? Thus is the [dharmic] nature of
dharmas. It is like a master of creating illusions who, at a
crossroads, makes a creation of a large assembly of people, and
beheads all of those created people. What do you think? Is there
anyone who is injured, or who dies?”
須菩提言：「不也，世尊！」
Subhūti said: “No indeed! O Bhagavān!”
佛言：「菩薩亦如是，度無量阿僧祇眾生已，無有眾生滅度者。若菩薩聞是事，不驚不怖，當知是菩薩發大莊嚴。」
The Buddha said: “The bodhisattva is also thus. Having led
measureless asaṃkhya living beings [to nirvāṇa], there is not any
living being who is led to cessation. If the bodhisattva on hearing
this teaching, is neither startled nor afraid, one should know that
this bodhisattva has brought forth the great adornment.”
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