Question

Given below are two statements : one is labelled as Assertion (A) and the other is labelled as Reason (R).
Assertion (A) : Ācārya Nāgārjuna had explained the Middle Path (Madhyama Mārga).
Reason (R) : Objects do not possess inherent existence in ultimate reality (Paramārtha), nor are they absolutely non-existent in conventional reality (Vyavahāra).
In the light of the above statements, choose the most appropriate answer from the options given below :

• A. Both (A) and (R) are correct and (R) is the correct explanation of (A)
• B. Both (A) and (R) are correct but (R) is not the correct explanation of (A)
• C. (A) is correct but (R) is not correct
• D. (A) is not correct but (R) is correct

Hint:

In Madhyamaka philosophy, the “Middle” does not mean a compromise between existence and non-existence. Rather, it means transcending both extremes completely. Whenever a statement discusses avoidance of Bhāva (existence) and Abhāva (non-existence), it usually refers to Nāgārjuna’s Middle Path philosophy.

Answer 1

The Correct Option is A

Concept: Ācārya Nāgārjuna (c. 150–250 CE) is regarded as the founder of the Madhyamaka (Middle Way) school of Mahāyāna Buddhism. His philosophical system is centered upon the doctrines of Śūnyatā (Emptiness) and Pratītyasamutpāda (Dependent Origination). The Middle Path explained by Nāgārjuna avoids the two extremes of Eternalism (Śāśvatavāda) and Nihilism (Ucchedavāda).

Step 1: Analyzing Assertion (A): Nāgārjuna and the Middle Path. Assertion (A) states that Ācārya Nāgārjuna explained the doctrine of the Middle Path. This statement is historically and philosophically correct. In his celebrated text, the Mūlamadhyamakakārikā, Nāgārjuna elaborates the Buddha’s Middle Way philosophy by applying it to the nature of reality itself. He argues that all phenomena are devoid of independent self-nature (Niḥsvabhāva) because they arise only through dependent origination. Nāgārjuna therefore rejects all rigid metaphysical positions. He neither accepts absolute existence nor total non-existence. Since his philosophy transcends both extremes, it is known as the Madhyamaka or “Middle Way” school. Hence, Assertion (A) is correct.

Step 2: Analyzing Reason (R): The doctrine of the Two Truths. Reason (R) explains the philosophical basis of Nāgārjuna’s Middle Path through the doctrine of the Two Truths (Satyadvaya):
• Paramārtha Satya (Ultimate Truth): From the standpoint of ultimate reality, objects do not possess inherent existence because they are empty of permanent self-nature. All phenomena are dependent and conditioned.
• Vyavahāra Satya (Conventional Truth): From the standpoint of worldly or transactional reality, objects cannot be considered completely non-existent because they continue to function within ordinary experience and causal relations. Thus, Nāgārjuna establishes that phenomena are conventionally functional yet ultimately empty. Hence, Reason (R) is also correct.

Step 3: Establishing the relationship between Assertion and Reason. The Reason correctly explains the Assertion because the Middle Path itself consists in avoiding the two philosophical extremes:
• If one claims that things possess absolute existence, one falls into Eternalism.
• If one claims that things are absolutely non-existent, one falls into Nihilism. Nāgārjuna avoids both these extremes by teaching that phenomena are empty in ultimate reality while remaining conventionally operative in empirical life. This balanced understanding constitutes the true meaning of the Middle Path. Therefore, Reason (R) is the correct explanation of Assertion (A).

Step 4: Final Conclusion. Both Assertion (A) and Reason (R) are correct. Furthermore, the Reason accurately explains the philosophical basis of the Middle Path propounded by Ācārya Nāgārjuna. Therefore, option (1) is the correct answer.