Nagarjuna stands as a pivotal figure in the development of Buddhist philosophy, revered for both his deep fidelity to the Buddha’s foundational teachings and his radical reinterpretation of their implications. Like other Buddhist thinkers, Nagarjuna accepted the Four Noble Truths and the Eightfold Path as the bedrock of the spiritual path, sharing with them the aim of liberation from suffering through the cessation of attachment and ignorance. He affirmed the impermanent nature of all phenomena, aligning with the doctrine of anicca, and upheld the principle of anatman, the denial of an unchanging, independent self. The doctrine of dependent origination (pratityasamutpada) also found resonance in his work, reflecting a common thread that runs through the tapestry of Buddhist thought. Yet, Nagarjuna’s approach diverged profoundly from his contemporaries and predecessors, particularly in his uncompromising emphasis on emptiness (shunyata). While the absence of inherent existence was acknowledged by earlier schools, Nagarjuna extended this insight to all phenomena, including the very categories and doctrines of Buddhism itself. He rejected the notion of svabhava, or intrinsic existence, contending that nothing exists independently; everything arises only in relation to other things. This perspective led him to critique the Abhidharma schools, which posited ultimate constituents of reality, arguing instead that even these so-called ultimates are empty of inherent being. Nagarjuna’s philosophical method was as distinctive as his doctrines. He developed a rigorous dialectical approach, often referred to as prasanga, which sought not to establish positive metaphysical claims but to reveal the internal contradictions of all conceptual positions, whether Buddhist or otherwise. Through this method, he articulated a nuanced doctrine of two truths: conventional truth, which pertains to the everyday world of appearances and practical discourse, and ultimate truth, which reveals the emptiness of all phenomena. This twofold framework, while not unique to Nagarjuna, was given a depth and subtlety in his hands that set it apart from the interpretations of other schools. In contrast to the Yogacara tradition, which emphasized consciousness as the foundation of reality, Nagarjuna denied that consciousness or any other phenomenon possessed ultimate existence. He also did not engage with later Mahayana developments such as the Buddha-nature doctrine, focusing instead on a radical reinterpretation of the Middle Way as the avoidance of all philosophical extremes, including existence and non-existence. His employment of the tetralemma, or fourfold negation, further exemplified his commitment to transcending the limitations of conceptual thought. Through these contributions, Nagarjuna not only