本論之組織
The Structure of This Treatise
「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，故應先培信心。生信之法，常觀三界輪迴，流轉不息，無纖毫之樂，可以貪着。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。
The structure of the *Entering the Middle Way* follows the *Avatamsaka Sutra's* chapter on the Ten Grounds. Nagarjuna composed the *Commentary on the Ten Grounds* to explain the sutra, but only the first two grounds were translated into Chinese. Most works on emptiness focus on the profound view of prajñā, with very few addressing its vast practices. Among Nagarjuna's writings, only the *Compendium of Sutras*, *Praise of the Dharmadhātu*, and *Jewel Garland* outline the sequence of practice, not merely discuss emptiness. This treatise explains both the correct view of emptiness and the stages of practice, covering the profound and the vast approaches. Arranged sequentially from the first ground to Buddhahood, each ground presents the merits achieved by a bodhisattva's practice, paired with the initial bodhicitta practices, guiding students in the order of cultivation. The principle of the two kinds of selflessness is discussed in detail under the perfection of wisdom.
How should one study the *Middle Way*? Those who study wisdom should first cultivate pure faith. Even hearing a single four-line verse can bring immeasurable merit, so building faith comes first. The way to generate faith is to constantly contemplate the cycle of existence—how it spins without cease, offering not even a sliver of pleasure worth clinging to. Next, observe sentient beings: if one seeks liberation, awakens bodhicitta, and practices the bodhisattva path, the supreme fruit of Buddhahood can ultimately be attained. But if one drifts through life in a daze, creating actions that bind one to saṃsāra, then when this lifetime ends, one follows karma to a next birth—as a human, a god, or in the lower realms—with no control over one's fate. Before death arrives, while you still have wisdom, ability, and freedom, settle this great matter of birth and death. Don't wait until the last moment, frantic and lost. Once you fall into the three lower realms, seeking the true Dharma becomes impossible.
Then reflect: a precious human life with leisure and opportunity is rare; the Buddhadharma is hard to encounter; in this impure age of the five corruptions, hearing the Mahāyāna is especially extraordinary. The *Prajñāpāramitā Sūtra* says: those who study wisdom enjoy endless benefits life after life, born where the great prajñā is present, meeting excellent teachers who explain the Dharma of wisdom, and possessing all favorable conditions for the practice. Naturally, they grow close to noble beings, delight in hearing the true teaching, and joyfully engage in the bodhisattva path. Therefore, those who hear this teaching now should cherish it as rare, constantly examining whether body, speech, and mind accord with cause and effect and with the Dharma—cultivating the five precepts and ten wholesome deeds, thus preserving human and heavenly blessings, and at minimum facing death without regret or sorrow.
Going further, one may dedicate this merit toward rebirth in Sukhāvatī or Tuṣita, creating the supreme cause for a pure land. Higher still, one may encounter the Buddha's teaching in life after life, be embraced by great bodhisattvas, and ultimately receive the Buddha's prophecy of future Buddhahood, awakening to liberate all beings. At the highest level, one of great merit and complete qualities may, through the Vajrayāna, attain Buddhahood in this very body—the most extraordinary of the extraordinary. However, in this degenerate age, beings with fully ripened merit are rare. Thus, with renunciation and bodhicitta, practicing the profound wisdom and vast deeds according to the Dharma, embraced life after life by great bodhisattvas until final enlightenment—this is the proper intention for those listening to the *Entering the Middle Way*. If you study the *Middle Way* with such a mind, then the attainments of Tsongkhapa and Candrakīrti may likewise be accomplished by later practitioners.