The Bodhisattvacharyavatara, often rendered as “Entering the Conduct of the Bodhisattva” or “A Guide to the Bodhisattva’s Way of Life,” is a classic Mahayana Buddhist work composed in Sanskrit verse by the monk-philosopher Shantideva at Nalanda. It is traditionally dated to the eighth century and has come to be regarded as one of the most influential expositions of the bodhisattva path. At its heart, the text is a practical and contemplative manual that describes how one who aspires to enlightenment for the benefit of all beings should think, act, and train. It systematically presents the cultivation of bodhicitta, the altruistic “awakening mind” or “awakened heart-mind,” as the central orientation of the bodhisattva’s life.

The work is structured into ten chapters, each unfolding a distinct aspect of this path. These chapters address the excellence and benefits of bodhicitta, confession of negative actions, the taking up and accepting of the bodhisattva vow, and the cultivation of careful, conscientious, and vigilant conduct. They then move through guarding mindfulness or awareness, and the practice of the perfections of patience, joyous or enthusiastic effort, meditative concentration, and wisdom. The final chapter is devoted to the dedication of merit, directing whatever virtue has been accumulated toward the welfare and awakening of all sentient beings. In this way, the text traces a complete arc from initial aspiration to the ongoing dedication of one’s life and practice.

Philosophically, the Bodhisattvacharyavatara is rooted in the Middle Way understanding of emptiness, with the ninth chapter on wisdom especially renowned for its analysis of śūnyatā. Yet this analysis is never presented as abstract speculation; it is woven together with compassion, ethical discipline, and meditative training, so that insight into emptiness and the cultivation of bodhicitta mutually reinforce one another. The six perfections—generosity, ethical discipline, patience, joyous effort, meditative concentration, and wisdom—are presented not merely as ideals but as concrete modes of conduct that give shape to the bodhisattva’s vow. Because of this integration of profound philosophy with detailed guidance for daily conduct, the text has become a central source for understanding Mahayana ethics and practice and is widely studied, memorized, and contemplated, especially in Tibetan Buddhist traditions.