I just meant that the presence of the bodhisattva path is not really relevant in this case in my opinion.
Here's one from Ajahn Sumedho,"That’s when you hear the sound of silence, because your mind is just in that state of attention; in pure awareness there’s no self, it’s like this. Then to learn to relax into that, to trust it, but not to try and hold onto it. We can’t even grasp the idea of that — “I’ve got to get the sound of silence and I’ve got to relax into it”. This is the dodgy part of any kind of technique or instruction, because it is easy to grasp the idea. Bhàvanà (meditation or cultivation) isn’t grasping ideas or coming from any position, but in this pañipadà, this practice, it’s recognising and realising through awakened awareness, through a direct knowing."
(Intuitive Awareness, p. 104 - PDF
You're skipping a number of steps though. Vajrayana doesn't accept this for the same reasons Mahayana doesn't. Simply being awakened doesn't constitute a shortcut to Buddhahood. Buddhahood is predicated on taking much longer than arhatship because of the two accumulations even though their practise of wisdom is basically the same.
Unlike Vajrayana characterisations, 'long and arduous bodhisattva practise' undertaken by Mahayanikas who don't try and fit it into a Vajryayana scheme generally means practising effortless Prajnaparamita like the one luangpor Sumedho describes for a great many lifetimes. If you look at the Awakening of Faith, which obviously acknowledges the whole immanence of wisdom, etc, this is basically how it is seen. It also makes clear that those who appear to attain Buddhahood in one lifetime and so forth are basically just displaying skill in means. They will still have gone through asamkheya kalpas of cultivation first.
I don't think there is any point trying to reconcile these systems and whether they are actually just saying the same thing or whatever. The bottomline seems to be that enlightened beings do not all agree on the length of time it takes to become a Buddha. The important thing is that liberation is available in all these traditions.