The Great Treatise on the Perfection of Wisdom（Mahaprajnaparamita-sastra,《大智度論》）belongs to the category of writings on Mahayana Buddhism, and which is a commentary on the Large Sutra on Perfect Wisdom.（《大品般若經》） Since only the Chinese version exists, it has been an important influence on Chinese Buddhism. In this Treatise the presentation of the bodhisattva is broad and elaborate. Although the concept of the bodhisattva is found in Early Buddhism and Sectarian Buddhism, it focuses thereon the Gautama Buddha, describing his glorious achievements in previous lives and characterizing the bodhisattva as one possessed with superior forbearance and courageous spirit. According to the scholar Har Dayal, the meaning of bodhisattva is: “one who is devoted or attached to bodhi.” Many might wonder what encourages the bodhisattva and how does he summon the determination to keep on going? Even when faced with the various sorts of suffering in this world, he (or she) never loses the conviction needed to become a Buddha. The answer given is great compassion and profound wisdom, determining a path that does not enter a solitary Nirvana but seeks the benefit of all sentient beings.
The concept of Bodhisattva is not a point of antagonism between Hinayana and Mahayana. The organization of the Treatise involves sravakayana practices such as “anutpattika-dharmaksanti” （the certainty of the non-arising of dharmas, 無生法忍） which is achieved by advanced bodhisattvas on the seventh ground (bhumi). In this stage, the knowledge (jnana) of a bodhisattva and the knowledge of sravaka are one and the same knowledge, but the latter lack skillful wisdom, great compassion, and the vows of the bodhisattva, looking instead toward Nirvana. There are differences between the concept of Bodhisattva in mahayana and sarvastivada（說一切有部） literatures. The Treatise considers bodhisattvas to be in possession of a wisdom capable of eliminating more afflictions than that of the sravakayana. The point of view between them is different. Mahayana’s proposition is “nothing having been created nothing can be destroyed”, as contrasted with the doctrine of impermanence advocated by sravakayana. The Treatise demonstrates that the spirit of Bodhisattva is nom-attachment for all phenomena, nor entry into Nirvana. The Bodhisattva persists on the path to help beings until realization of Buddhahood.
