"The practice and realization of bodhicitta are independent of sectarian considerations, since they are fundamentally a part of the human experience. Bodhisattvas are not only recognized in the Therav?da school of Buddhism,but in all other religious traditions and among those of no formal religious tradition. The present fourteenth Dalai Lama, for instance, regarded Mother Teresa as one of the greatest modern bodhisattvas."
There are primarily 2 types of boddhicitta ie relative and Ultimate. Relative bodhicitta is a state of mind in which the practitioner works for the good of all beings as if it were his own. Absolute/Ultimate bodhicitta is the wisdom of sunyata (sunyata, a Sanskrit term often translated as "emptiness"). The concept of ?unyat? in Buddhist thought does not refer to nothingness, but to freedom from attachments and from fixed ideas about the world and how it should be.
In the Tibetan practices of tonglen and lojong. Without the Ultimate, the relative can degenerate into pity and sentimentality, whereas the Ultimate without the relative can lead to nihilism and lack of desire to engage other sentient beings for their benefit. Hence, ones need to engage in the relative practices of lojong (transformation of the mind) and tonglen (exchange of self with others) to realise the path of of seeing of Emptiness. On this ground of seeing, one can see Emptiness, not just intellectually, one can then be said to have realised wisdom where this seed of wisdom has bloomed.
Relatively, because we are just a drop in the oceans of sentient beings and ultimately we are one and the same, if we practice to rid ourselves of the self-cherishing mind we can truly realise ultimate boddhicitta ie Wisdom of seeing emptiness.
