Notes.- One: The Introduction to the Middle Way [MA] and its Religious Content.- 1 Chandrakirti and the Introduction to the Middle Way [MA].- 2 Three Systems of Thought that can be Isolated in the Introduction to the Middle Way [MA].- 2.1 The System of Insight and its Development.- 2.2 The Bodhisattvas' Development and their Deeds (carya).- 2.3 The Characterised Madhyamika.- 3 The Context of the Introduction to the Middle Way [MA].- 3.1 Knowledge (jnana) Yoga.- 3.2 The Transference of Insight.- 4 The Profound and Extensive Contents.- Notes.- Two: The Profound View.- 1 The Cognitive Basis of Madhyamika Soteriology.- 2 The Philosophy of Emptiness (sunyavada).- 2.1 The Descriptions of Emptiness.- 2.2 Different Types of Emptiness.- 2.3 Twenty Emptinesses.- 2.4 Intrinsic Existence (svahhava) as what is Negated by Emptiness.- 3 Madhyamika Analyses.- 4 Analysis of Phenomena (dharma).- 4.1 Birth from Self.- 4.2 Birth from Other.- 4.3 Birth from both Self and Other.- 4.4 Birth from no Cause.- 5 Analysis of the Person (pudgala).- 5.1 The Self or Person Negated.- 5.2 Seven-Sectioned Analysis.- 5.3 The Self is not Different from the Psycho-physical Organism.- 5.4 The Self is not the Same as the Psycho-physical Organism.- 5.5 Refutation of a Substantial Self.- 5.6 The Self is not the Same as the Collection.- 5.7 The Self is not in the Psycho-physical Organism and Vice Versa.- 5.8 The Self does not have the Psycho-physical Organism.- 5.9 The Self is not the Shape of the Psycho-physical Organism.- 6 Critique of Buddhist Phenomenalism (vijnanavada).- 6.1 Refuting the Non-externality of Sense Objects.- 6.2 The Failure of Mental Potentials to Account for Sensory Experience.- 6.3 Counter-examples.- 6.4 Refutation of a Self-reflexive Consciousness (svasamvedana).- 7 Some Meta-logical Observation.- 8 The Middle Path and Relational Origination.- 9 The Profound Path Structure.- Notes.- Three: Analysis and Insight.- 1 Western Interpretation of the Problem.- 2 Chandrakirti's Statement on the Relationship.- 3 The Structural Foundations of Analysis.- 3.1 Entity Discrimination (samjna) and Predication.- 3.2 The Principle of Definition Through Logical Opposites.- 3.3 Dichotomisation.- 3.4 The ParadoxicalStructure of Predication.- 3.5 The Destructuring of Conceptuality.- 4 Patterns of Analysis in the Introduction to the Middle Way [MA].- 4.1 The Introduction to the Middle Way's [MA] Proofs and Categories of Analysis.- 4.2 The Introduction's [MA] Analyses and the Core Structure.- 4.3 The Introduction's [MA] Contradictions.- 4.4 Category Restricted and Unrestricted Analyses.- 4.5 Abstract and Instantiated Analyses.- 4.6 Interpretation of Diagram 3.1 as a Flow-chart.- 4.7 Modal Analysis and Substantive Bi-negative Conclusions.- 4.8 Implicative and Non-affirming Negations.- 5 Logical and Experiential Consequences.- 6 Contingency and Necessity in Consequential Analysis.- Notes.- Four: Insight and Extensive Deeds.- 1 Common-sense World-view.- 1.1 Instruments of Valid Conventional Cognition.- 1.2 Subjective Determinants of Cognition.- 1.3 The Common-sense World.- 2 The Yogin's Practices.- 3 The Bodhisattvas' Path.- 3.1 The Bodhisattvas' Compassion.- 4 The Buddha-nature.- 4.1 Interpretative Teaching.- 5 The Relations between the Profound and Extensive Contents.- 5.1 Emptiness and Conventions.- 5.2 The Relations between the Two Realities.- 5.3 Emptiness and Valid Conventions.- 6 Insight and the Fully Evolved Mind.- 6.1 Insight and Compassion.- 6.2 Insight and the Fully Evolved Mind (bodhicitta).- Notes.- Conclusion.

This study is mainly the outcome of work completed as a Ph.D. thesis at the University of Queensland. However, it has been revised in many ways since its preparation in dissertation form. Many people have contributed to the study and I am concerned that I may fail to mention everyone who has assisted me. My first introduction to The Introduction to the Middle Way (Madhyamakavatara) came through a course I attended at a Buddhist Centre in Queensland called Chenrezig Institute. The course was given by Ven. Geshe Loden, originally of Sera Monastery in India, and was translated by Ven. Zasep Tulku. Besides participating in this course I also attended a number of other courses on Madhyamika presented by these and other lamas in Australia and in Nepal. I was also fortunate to spend a semester at the University of Wisconsin - Madison studying with Professor Geshe Lhundup Sopa. At different times I had the opportunity to discuss, in person or through correspondence, aspects of the study with a number of leading scholars. Professors J.W. de Jong, Robert Thurman, Jeffrey Hopkins and Paul Williams gave freely of their expertise although in some cases I know that I was unable to take full advantage of their suggestions. Special mention and thanks go Professor Fred Streng who supported the study and gave most graciously of his time. In Australia I would like to thank my advisers at the University of Queensland, Drs. Ross Reat, Arvind Sharma and Richard Hutch.