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.

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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].- 3 The Context of the Introduction to the Middle Way [MA].- 4 The Profound and Extensive Contents.- Notes.- Two: The Profound View.- 1 The Cognitive Basis of Madhyamika Soteriology.- 2 The Philosophy of Emptiness (sunyavada).- 3 Madhyamika Analyses.- 4 Analysis of Phenomena (dharma).- 5 Analysis of the Person (pudgala).- 6 Critique of Buddhist Phenomenalism (vijnanavada).- 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.- 4 Patterns of Analysis in the Introduction to the Middle Way [MA].- 5 Logical and Experiential Consequences.- 6 Contingency and Necessity in Consequential Analysis.- Notes.- Four: Insight and Extensive Deeds.- 1 Common-sense World-view.- 2 The Yogin's Practices.- 3 The Bodhisattvas' Path.- 4 The Buddha-nature.- 5 The Relations between the Profound and Extensive Contents.- 6 Insight and the Fully Evolved Mind.- Notes.- Conclusion.