**Author and Work:** This briefing document summarizes key aspects of "Nagarjuna - The Philosophy of the Middle Way," a work by David J. Kalupahana. The book provides an introduction, Sanskrit text, English translation, and annotation of Nagarjuna's _Mulamadhyamakakarika_ (hereafter _Karika_), which is considered Nagarjuna's most significant work. **I. Purpose and Core Argument of Kalupahana's Work** David J. Kalupahana's primary objective in "Nagarjuna - The Philosophy of the Middle Way" is to offer a corrective interpretation of Nagarjuna's philosophy. He aims to challenge the widespread scholarly view that Nagarjuna was an innovator who introduced a "pure Mahayana philosophical standpoint" distinct from earlier Buddhist traditions. Kalupahana argues that Nagarjuna was fundamentally a "grand commentator on the Buddha-word," whose work _Karika_ is a "superb commentary" on the Buddha's _Kaccayanagotta-sutta_ (also known as _Katyayanavavada_) and other early discourses found in the Pali Nikayas and Chinese Agamas. He contends that Nagarjuna did not seek to improve upon the Buddha's teachings but rather to "destroy the weeds" of metaphysical speculations that had grown around them, particularly from schools like the Sarvastivadins and Sautrantikas. A central thesis of Kalupahana's work is that the distinction between Theravada and Mahayana Buddhism is an "exaggeration" and that the "fundamental teaching of the Buddha has remained intact throughout the centuries". He critiques later Mahayana texts, such as the _Saddharmapundarika-sutra_, for "condemning the early disciples" and "down-playing the value of the early discourses". Kalupahana asserts that Nagarjuna's humility towards the Buddha and respect for his disciples contrast with the unsympathetic attitude of later Mahayanists. **II. Nagarjuna's Philosophical Stature and Context** Nagarjuna, who lived around the second century CE, is often regarded as the "father of philosophical Mahayana" and, after the Buddha, the "single most important figure for the formulation of Buddhism in India". However, Kalupahana cautions against exaggerating Nagarjuna's stature to that of a "second Buddha" or "supreme Buddha more exalted than Sakyamuni". He emphasizes that Nagarjuna's contributions lie in his astute philosophical interpretations and refutations, not in inventing new doctrines or transcending the Buddha's original insights. **III. Key Concepts in Nagarjuna's Philosophy (as interpreted by Kalupahana)** Kalupahana presents Nagarjuna's philosophy as a sophisticated articulation of the Buddha's empirical and pragmatic approach, aimed at fostering freedom from suffering and dogmatic views. - **The Middle Way (Madhyamika):** This is the core of Nagarjuna's thought. It is understood as a path that avoids all metaphysical extremes. The _Karika_ is a systematic exposition of this middle path, rooted in the _Kaccayanagotta-sutta_. It's neither ascetic nor hedonistic. - **Dependent Arising (Paticcasamuppada / Pratityasamutpada):** This is the philosophical "middle path" articulated by the Buddha and upheld by Nagarjuna. It rejects the extremes of "permanent existence" (atthita) and "nihilistic non-existence" (natthita). Dependent arising means that all phenomena exist through their causal and conditioning relations, implying constant change. Nagarjuna's _Karika_ begins by denying the four metaphysical causal theories (self-causation, external causation, both, or neither) in favor of dependent arising. It is considered synonymous with emptiness. - **Emptiness (Sunyata):** For Nagarjuna, emptiness is not "absolute non-existence" or nihilism. Instead, it signifies the "absence of self-nature (svabhava)" in all phenomena. It implies "transience" and "nothing to grasp". Kalupahana emphasizes that emptiness is a "view" that aids in attaining "freedom from views," rather than an ultimate truth that transcends all conceptualization. He strongly warns against treating "emptiness" itself as a metaphysical "something" or an "absolute emptiness". Its value is functional and pragmatic. - **Self-Nature (Svabhava) and Other-Nature (Parabhava):** Nagarjuna explicitly rejects the concept of self-nature (intrinsic, independent existence) as a metaphysical construct, arguing that it is "not evident". He also rejects "other-nature" which implies absolute difference. These rejections underscore his non-substantialist philosophy. - **Two Truths (Sammuti/Samvrti and Paramartha):** Kalupahana refutes the common interpretation that _paramartha_ refers to a linguistically transcendent "ultimate reality" and _samvrti_ to mere "language" or "provisional designation". For the Buddha and Nagarjuna, language is considered adequate for expressing empirically verifiable truths. _Samvrti_ broadly refers to conventions—linguistic, social, political, moral, or religious—which are accepted because they are "pragmatically grounded" and "work". _Paramartha_ (highest fruit/consequence) is dependent on the concrete (samvrti), not a separate, absolute ideal. - **Karma and Moral Responsibility:** Contrary to some modern interpretations that detach Nagarjuna from traditional Buddhist moral philosophy, Kalupahana argues that Nagarjuna firmly upholds the doctrine of karma and moral responsibility. He identifies "self-restraint" and "benefiting others" as the two foundational virtues of the moral life, echoing the Buddha's ethical "Middle Way". Nagarjuna's analysis removes metaphysical interpretations of karma (e.g., as a permanent substance or performed by a substantial agent) while preserving its efficacy and the concept of human responsibility. - **Nirvana (Freedom):** Nagarjuna's conception of nirvana is not an "absolute" or "transcendent" state separate from ordinary existence (samsara), nor is it mere extinction. Instead, it is defined as "unrelinquished, not reached, unannihilated, non-eternal, non-ceased and non-arisen," signifying freedom from metaphysical extremes. It implies the "appeasement of dispositions" (samskaropasama) and obsessions (prapancopasama), rather than their complete elimination for a living person. - **Views (Drsti):** Nagarjuna, consistent with the Buddha, advocates for the "relinquishing of all views" (sarva-drsti-prahana). This does not mean having "no views" but rather abandoning all forms of dogmatism and holding an "open view" that does not cling to absolute discriminations or rule out other possibilities. - **The Unexplained Questions (Avyakata):** The Buddha "avoided discussing" metaphysical questions—such as the finitude/infinity of the world or the nature of the Tathagata after death—because they lacked sufficient empirical evidence and did not lead to the goal of freedom from suffering. Nagarjuna, following this principle, also refrains from engaging in such speculations. **IV. Structure of _Mulamadhyamakakarika_ (Karika) as Interpreted by Kalupahana** Kalupahana argues that the _Karika_ should be read as a cohesive and integral philosophical treatise, rather than a collection of disparate ideas. He divides it into four main sections: 1. **Part I (Causality and Change):** Focuses on the "Examination of Conditions" (Pratyaya), laying the groundwork for Nagarjuna's critique of metaphysical causation and his assertion of dependent arising. 2. **Part II (Dharma-nairatmya - Non-substantiality of Phenomena):** Chapters III to XV systematically examine various _dharmas_ (phenomena) such as sense faculties, aggregates, elements, space, lust, and dispositions. Nagarjuna's aim here is to remove any "metaphysical explanation, especially of existence (astitva) and of non-existence (nastitva), implying permanence (sasvata) and annihilation (uccheda)". 3. **Part III (Pudgala-nairatmya - Non-substantiality of the Person):** Chapters XVI to XXVI address concepts related to the human personality and its liberation, including bondage and release, the fruit of action, the self, time, the Tathagata, and confusions arising from mistaken views. Importantly, Kalupahana asserts that Chapter XXVI ("Examination of the Twelve Causal Factors") is not "Hinayanistic" but represents Nagarjuna's "most positive explanation of the Buddha's teachings on bondage and freedom". 4. **Part IV (Conclusion - Views):** The final chapter (XXVII) addresses "Views" (ditthi), returning to the Buddha's advice on non-grasping of views, whether "right" or "wrong," to avoid dogmatism and suffering. It concludes with a salutation to the Buddha, who "taught the true doctrine for the relinquishing of all views," emphasizing the Buddha's empirical rather than metaphysical teaching. **V. Kalupahana's Interpretive Stance and Key Takeaways** Kalupahana positions Nagarjuna as an empiricist and pragmatist rather than a pure dialectician. He argues that Nagarjuna's philosophy is ultimately concerned with practical liberation from suffering, which is achieved by understanding and dissolving the metaphysical views that cause attachment and confusion. For Kalupahana, "truth" in Nagarjuna's context is pragmatic, defined by its "fruit" or "effect" (artha). By presenting the _Karika_ as a unified and coherent argument rooted in the Buddha's original teachings, Kalupahana aims to dispel common misinterpretations that portray Nagarjuna as advocating an ineffable, absolute emptiness or a philosophy of "no thesis". Instead, he highlights Nagarjuna's role in restoring the "non-substantialist and non-absolutistic standpoint of the Buddha" and demonstrating how dependent arising and emptiness constitute the true "middle path" that leads to freedom.