Nāgārjuna (c. 150–250 CE), the famous founder of the Madhyamika School, proposed the positive catuṣkoṭi in his seminal work, Mūlamadhyamakakārikā: ‘All is real, or all is unreal, all is both real and unreal, all is neither unreal nor real; this is the graded teaching of the Buddha’. He also proposed the negative catuṣkoṭi: ‘“It is empty” is not to be said, nor “It is non-empty,” nor that it is both, nor that it is neither; [“empty”] is said only for the sake of instruction’ and the no-thesis view: ‘No dharma whatsoever was ever taught by the Buddha to anyone’. In this essay, I adopt Gricean pragmatics to explain the positive and negative catuṣkoṭi and the no-thesis view proposed by Nāgārjuna in a way that does not violate classical logic. For Nāgārjuna, all statements are false as long as the hearer understands them within a reified conceptual scheme, according to which (a) substance is a basic categorical concept; (b) substances have svabhāva, and (c) names and sentences have svabhāva.

中文翻译：

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Nāgārjuna的Catuṣkoṭi和无论文观点的Gricean解释

中观派的著名创始人龙树菩萨（Nāgārjuna，约公元 150-250 年）在他的开创性著作 Mūlamadhyamakārikā 中提出了积极的 catuṣkoṭi：“一切都是真实的，或者一切都是虚幻的，一切都是真实的和虚幻的，一切都不是虚幻也不真实；这就是佛陀的分级教法。他还提出否定的catuṣkoṭi：“它是空的”不是说，也不是“非空”，也不是两者都有，也不是两者都不是；[“空”] 只是为了教导而说'和无论点的观点：'佛陀从未向任何人教授任何佛法'。在这篇文章中，我采用格莱斯语用学，以不违反经典逻辑的方式来解释龙树菩萨提出的正负catuṣkoṭi和无题观。对于龙树菩萨，只要听者在具体化的概念方案中理解它们，所有陈述都是错误的，根据该方案（a）实体是一个基本的分类概念；(b) 物质有 svabhāva，并且 (c) 名称和句子有 svabhāva。