Editing Tibetan Buddhism (section)

===Buddhahood and Bodhisattvas===
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The Mahāyāna goal of spiritual development is to achieve the enlightenment of [[Buddhahood]] in order to help all other [[Sentient beings (Buddhism)|sentient beings]] attain this state.<ref>Cf. {{harvp|Dhargyey|1978|p=111}}; [[Pabongkhapa Déchen Nyingpo]], 533f; {{harvp|Tsong-kha-pa|2002|pp=48-9}}.</ref> This motivation is called ''[[bodhicitta]]'' (mind of awakening)—an altruistic intention to become enlightened for the sake of all sentient beings.{{sfnp|Thurman|1997|p=291}} ''[[Bodhisattva#In Mahāyāna Buddhism|Bodhisattvas]]'' (Tib. ''jangchup semba,'' literally "awakening hero") are revered beings who have conceived the [[Bodhisattva vows|will and vow]] to dedicate their lives with ''bodhicitta'' for the sake of all beings.{{Citation needed|date=December 2023}}

Widely revered Bodhisattvas in Tibetan Buddhism include [[Avalokiteshvara]], [[Manjushri]], [[Vajrapani]], and [[Tara (Buddhism)|Tara]]. The most important Buddhas are the [[Five Tathagatas|five Buddhas]] of the Vajradhatu mandala{{sfnp|Samuel|2012|p=75}} as well as the [[Adi-Buddha|Adi Buddha]] (first Buddha), called either [[Vajradhara]] or Samantabhadra.{{Citation needed|date=December 2023}}

Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience (''sarvajñana'').<ref>Cf. {{harvp|Dhargyey|1978|pp=64ff}}; {{harvp|Dhargyey|1982|pp=257ff}}; [[Pabongkhapa Déchen Nyingpo]], 364f; {{harvp|Tsong-kha-pa|2002|pp=183ff}}. The former are the afflictions, negative states of mind, and the [[three poisons]] – desire, anger, and ignorance. The latter are subtle imprints, traces or "stains" of delusion that involves the imagination of inherent existence.</ref> When one is freed from all mental obscurations,<ref>[[Pabongkhapa Déchen Nyingpo]], 152f</ref> one is said to attain a state of continuous bliss mixed with a simultaneous cognition of [[Śūnyatā|emptiness]],<ref>[[Pabongkhapa Déchen Nyingpo]], 243, 258</ref> the [[Tathātā|true nature of reality]].{{sfnp|Hopkins|1996|p={{page needed|date=March 2024}}}} In this state, all limitations on one's ability to help other living beings are removed.<ref>{{harvp|Dhargyey|1978|pp=61ff}}; {{harvp|Dhargyey|1982|pp=242–266}}; [[Pabongkhapa Déchen Nyingpo]], 365</ref> Tibetan Buddhism teaches methods for achieving Buddhahood more quickly (known as the [[Vajrayāna]] path).{{sfnp|Thurman|1997|pp=2–3}}

It is said that there are countless beings who have attained Buddhahood.<ref>[[Pabongkhapa Déchen Nyingpo]], 252f</ref> Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.<ref>[[Pabongkhapa Déchen Nyingpo]], 367</ref> However it is believed that one's ''[[Karma in Buddhism|karma]]'' could limit the ability of the Buddhas to help them. Thus, although Buddhas possess no limitation from their side on their ability to help others, sentient beings continue to experience suffering as a result of the limitations of their own former negative actions.<ref>{{harvp|Dhargyey|1978|p=74}}; {{harvp|Dhargyey|1982|pp=3, 303ff}}; [[Pabongkhapa Déchen Nyingpo]], 13f, 280f; [http://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/hinayana-and-mahayana-comparison: Berzin, Alexander (2002). ''Hinayana and Mahayana: Comparison'']</ref>

An important schema which is used in understanding the nature of Buddhahood in Tibetan Buddhism is the ''[[Trikaya]]'' (Three bodies) doctrine.{{sfnp|Samuel|2012|p=54}}