The Text Itself The text we are explaining here is the Introduction to the Middle Way, and to do so we will

use its auto-commentary. There are four main parts to the explanation: 1. The Meaning of the Title 2. The Translators Homage . The Main !art of the Text ". The #onclusion The Meaning of the Title The $ans%rit title of the auto-commentary is Madhyamakavatarabhashya-nama. &n Ti'etan, it is dbu ma la jug pai bshad pa zhes bya ba, or A Commentary to the Introduction to the Middle Way. Madhyama%a (Middle )ay* here refers to the treatises of the Middle )ay. This is indicated in the text of the auto-commentary itself when it says: In order to supplement the treatises of the Madhyamaka, I wish to compose an introduction to the Middle Way, +enerally spea%ing, Madhyama%a refers to the freedom from all extremes. ,s it is said in the amadhiraja utra: -xistence and non-existence are extremes, !urity and impurity are extremes as well, Thus, ha.ing relin/uished 'oth extremes, The wise do not dwell e.en in the middle. The meaning expressed 'y the term Madhyama%a is, we could say, the sphere of reality (dharmadhatu*, 'eyond all extremes. This can then 'e further di.ided into the +round Madhyama%a, the unity of the two truths0 the !ath Madhyama%a, the unity of s%ilful means and wisdom0 and the 1ruition Madhyama%a, the unity of the two %ayas. The +round Madhyama%a, the unity of the two truths, is 'eyond all extremes 'ecause it is 'eyond the extremes of eternalism and nihilism. The !ath Madhyama%a, the unity of s%ilful means and wisdom, is 'eyond the extremes of exaggeration and denial. The 1ruition Madhyama%a, the unity of the two %ayas, is 'eyond the extremes of samsaric existence and the peace of nir.ana. &n terms of the literature expressing Madhyama%a, there are Madhyama%a texts that are the actual words of the 2uddha and Madhyama%a treatises. The first of these, the Madhyami%a teachings of the 2uddha, are found in the !ra34aparamita sutras of the 5intermediate turning on the a'sence of characteristics. The !oot "erses o# the Middle Way is primarily a commentary on the !ra34aparamita sutras, as is the $rnament o# !ealization %Abhisamayalankara& of Maitreya. The &ntroduction to the Middle )ay, howe.er, is usually said to 'e a commentary on the utra o# the 'en (humis %)asabhumikasutra&, and not the !ra34aparamita sutras. 6nly its explanation of the twenty types of emptiness could 'e said to 'e a commentary on the !ra34aparamita, whilst its explanation of the three dharmas of ordinary 'eings7i8 and the ten trainings of the no'le ones7ii8 are gi.en according to the utra o# the 'en (humis. 9egarding the treatises of the Madhyama%a, mention has already 'een made of :agar3unas !oot "erses o# the Middle Way and the rest of his #ollection of 9easoning. $o, the text we are presently concerned with; Introduction to the Middle Way;'elongs to

the category of 5expressing literature of the Madhyama%a, and, in particular, to the category of Madhyama%a treatises. The main 'ody-li%e treatise is the !oot "erses o# the Middle Way, and this Introduction to the Middle Way is a commentary on its meaning. $o, the 5Middle )ay of the title mainly refers to the actual text of the !oot "erses. &ntroduction or 5-ntrance here signifies that this is a clarification of the !oot "erses, particularly of its more difficult points. 1or example, the Introduction to the Way o# a (odhisattva %(odhicaryavatara&, clarifies the acti.ity of a 'odhisatt.a;the six paramitas, the four means of attracting disciples, the four immeasura'les and so on. &n the same way, the Introduction to the Middle Way clarifies the points from the !oot "erses o# the Middle Way that are in need of clarification. $o, what is the method of introduction< The .arious commentaries explain this slightly differently. +orampa says there is 5introduction to 'oth the .ast and profound. ,s for the profound means of introduction, the !oot "erses o# the Middle Way employs numerous types of reasoning in order to esta'lish emptiness, much more extensi.ely than the Introduction to the Middle Way. )hen explaining these .arious types of reasoning, the great scholars of the $.atantri%a $chool use the principles of autonomous syllogism, whereas those of the !rasangi%a $chool, to which #handra%irti 'elongs, use the principles of a'surd conse/uence. Thus, in the &ntroduction to the Middle )ay, the profound means of introduction is the explanation of the logical arguments from the !oot "erses according to the principles of conse/uence. ,s for the .ast means of introduction, 5.ast here refers to the presentation of the paths and 'humis, which are only referred to indirectly in the !oot "erses itself. &n ,rya :agar3unas *recious +arland, there is 'rief mention of the three dharmas of ordinary 'eings and ten trainings of the no'le ones, where it says: &ts root is 'odhichitta, That is sta'le li%e $umeru, %ing of mountains, #ompassion that extends throughout space, ,nd wisdom that is non-dual.7iii8 ,nd: =ust as in the shra.a%a .ehicle, -ight shra.a%a stages are explained, &n the Mahayana there are The ten 'humis of the 'odhisatt.as.7i.8 This is all that is said in the *recious +arland0 it is not treated extensi.ely. ,nd in the !oot "erses the paths and stages are only mentioned indirectly. &n the Introduction to the Middle Way the three dharmas of ordinary 'eings and ten trainings of the no'le ones are discussed in great detail, 'ased on the utra o# the 'en (humis. This is the .ast means of introduction. The root text of the Introduction to the Middle Way says:7.8 Those s%illed in the ways of the profound and .ast, )ill gradually attain the ground of !erfect =oy. +orampa descri'es the means of introduction in terms of scripture and instructions, for as it is said in the root text:7.i8 This way of explanation &, the 'hi%shu #handra%irti, Ha.e drawn from the Madhyama%a treatise, ,nd here set down correctly according to scripture, ,nd in accordance with instructions. & thin% there is something slightly odd a'out this explanation. The Madhyama%a treatise, or the scripture that is referred to here is the !oot "erses, and, as we ha.e already seen, this

is precisely what is to 'e introduced. $o to say that it is also the method of introduction creates some pro'lems. &t would 'e fine to say that the instructions, passing from :agar3una to ,ryade.a and so on down through the lineage of masters, constitute a means or method that is used in the Introduction to the Middle Way, 'ut to say that the scripture to 'e introduced is also the method of introduction is perhaps a little confusing. 2. The Translators Homage The text says: Homage to the youthful rya Ma!"ushri#

This accords with the general guidelines laid down for the translators homage. The text continues: In order to supplement the treatises of the Madhyamaka, I wish to compose an introduction to the Middle Way,$ This has already 'een explained a'o.e.

so so s%ye 'oi chos gsum. 2odhichitta, compassion and wisdom. 5phags pa 'sla' pai chos 'cu po. The trainings of the ten 'humis. 7iii8 >erse 2, .erse ?@, de yi rtsa 'a 'yang chu' semsAA ri d'ang rgyal po ltar 'rtan dangAA phyogs mthaB gtugs paBi snying r3e dangAA gnyis la mi 'rten ye shes lagsAA 7i.8 #hapter @, >erse "C, 3i ltar nyan thos theg pa laAA nyan thos sa ni 'rgyad 'shad paAA de 'Dhin theg pa chen po laAA 'yang chu' sems dpai sa 'cuoAA 7.8 #hapter E, >erse ?'c, Da' cing rgya cheBi tsul la m%has paBi s%ye 'os niAA rim gyis ra' tu dgaB 'aBi sa ni Btho' Bgyur 'asAA 7.i8 #hapter 11, >erse @2, lugs Bdi dge slong Dla grags %yisAA d'u maBi 'stan 'cos las 'tus nasAA lung 3i 'Dhin dang man ngag niAA 3i lta 'a 'Dhin 'r3od pa yinAA
7i8 7ii8