CHANDRAKIRTI'S INTRODUCTION TO THE MIDDLE WAY
《入中論》
Fazun's introduction to the "Organization of the Text" from his Commentary on Madhyamakāvatāra The structure of Madhyamakāvatāra follows the Ten Bhūmis (Grounds) chapter of the Avatamsaka Sutra. Nāgārjuna wrote the Daśabhūmika-vibhāṣā-śāstra to explain the sutra, but only the commentary on the first two grounds was translated into Chinese. Most Madhyamaka texts explain the profound view of Prajñāpāramitā, with relatively few explaining its extensive practice. Among Nāgārjuna's works, only the Sūtrasamuccaya, Dharmadhātustava, and Ratnāvalī describe the stages of practice, rather than discussing emptiness alone. This treatise explains both the correct view of the Madhyamaka school and the stages of practice, covering both the profound and vast aspects of the teachings. It arranges the progression from the first ground up to Buddhahood. For each ground, after describing the accomplishments and merits of the bodhisattva, it provides instruction for beginners on the methods of practice, showing practitioners the proper sequence. The theory of the two emptinesses is extensively explained in the section on the Perfection of Wisdom. How should one study the Madhyamaka? Those studying Prajñāpāramitā should first develop pure faith, for even hearing a single four-line verse can bring immeasurable merit. To develop faith, one should constantly contemplate how the three realms of cyclic existence perpetually turn without even a moment's genuine pleasure to cling to. Next, observe how beings who seek liberation, generate bodhicitta, and practice the bodhisattva path will eventually achieve supreme Buddhahood. However, those who remain intoxicated with worldly life, creating karma for further existence, will, when their current life ends, be reborn according to their karma - either in human and divine realms or in lower realms, without self-determination. While one still has wisdom, capability, and freedom, one should resolve this great matter of birth and death, rather than waiting until death approaches when, in panic and confusion, one might fall into the three lower realms where encountering the true dharma becomes impossible. One should then contemplate how difficult it is to obtain a precious human life with its freedoms and advantages, and how rare it is to hear the Buddha's teachings. In this degenerate age, hearing the Mahāyāna teachings is especially rare. The Prajñāpāramitā Sutra states that those who study Prajñāpāramitā will have inexhaustible resources life after life. They will be reborn where Prajñāpāramitā is taught, meet qualified teachers who explain it, and have all favorable conditions for studying it. They will naturally draw close to virtuous friends, delight in hearing true dharma, and enjoy practicing the bodhisattva path. Therefore, those who hear these teachings should consider them precious and regularly examine whether their three karmas (actions of body, speech, and mind) accord with karma and the Buddha's teachings. By practicing the five precepts and ten virtuous actions, one will at minimum secure favorable rebirth in human or divine realms and face death without regret. Better still, by dedicating this merit toward rebirth in Sukhāvatī or Tuṣita, one creates causes for birth in pure lands. Even better, one will continuously encounter the dharma throughout future lives, be cared for by great bodhisattvas, and eventually receive prediction of Buddhahood. Best of all, those with perfect merit and fortune can achieve Buddhahood in this very body through the Vajrayāna path - the most excellent of excellent achievements. However, such perfectly endowed practitioners are rare in this degenerate age. Therefore, those studying the Madhyamakāvatāra should aim to practice with renunciation and bodhicitta, cultivating both profound wisdom and extensive conduct, being guided by great bodhisattvas life after life until achieving Buddhahood. With such an attitude toward studying Madhyamaka, one can eventually achieve the qualities of masters like Tsongkhapa and Candrakīrti.
《入中論》（梵文: Madhyamakāvatāra śāstra)，由月稱論師所著中觀應成派名著，以《華嚴經》中十地為骨架，宣揚龍樹菩薩等中觀師之空義，以破除唯識師所認為阿賴耶識具有的唯識三性。被藏傳佛教選入僧人必讀的五部大論之一。
《入中論》之組織，依於《華嚴經》〈十地品〉。龍樹菩薩著有《十住毗婆沙論》以釋經，此土所譯，只有前二地之文。空宗著述，多釋般若深見，釋般若廣行甚少。龍樹菩薩所造，只有《集經論》、《法界讚》、《寶鬘論》，指示修行次第，不但談空。本論於空宗正見，及修行次第，甚深廣大二種教門，均有解釋。自初地乃至佛地，依次排列。每一地中，敘菩薩修行成就之功德已，復配以初發心修行法，指學者以修行次第。二空之理，則在般若度中廣釋。云何學《中論》﹖學般若者，應具清淨信心，則雖聞四句一偈，亦有無量功德，故應先培養信心。生信之法，常觀三界輪迴，流轉不息，無纖毫之樂，可以貪著。次觀眾生，若知求出離，發菩提心，修菩薩行，無上佛果，亦終有成就之一日。若醉生夢死，作生死業，則一期報盡，隨業受生，或往人天，或墮惡趣，自無主宰。應及此未至臨命終時，自有智慧、能力、自在，將此生死大事，作一解決。勿待臨時，手忙足亂，一墮三塗，欲求正法，不可得矣。
次當思惟有暇圓滿人身難得，佛法難聞。五濁惡世聞大乘法，尤為希有。《般若經》云︰學般若者，從生至生，受用無盡。生生得生有大般若之處，得遇善知識為說般若法門，具足一切學般若之增上緣，自然喜近善士，樂聞正法，樂修菩薩行。故今聞此法者應生希有心，常觀三業是否順因果、如佛法，修五戒十善，則不失人天福報，至少獲得臨命終時，無有憂悔。更上者，以此功德，回向往生極樂、兜率，則為淨土勝因。再上者，生生常值佛法，為大菩薩之所攝受，最後必蒙佛授記，成佛度生。最上者，若有大福德一切圓滿，依金剛乘，即身成佛，是又殊勝中之殊勝者矣。然末世福德圓滿之根器難得，則以出離心菩提心，如法修行甚深慧廣大行，生生常為大菩薩所攝受，乃至究竟成佛，是聽《入中論》者應有之宗趣也。若以如是心學《中論》，則宗喀巴大師、月稱論師之功德，亦許後人修成也。
