The great Indian Buddhist thinker, Nāgārjuna (c. 150–250 CE), set the stage for this conception of nonduality by famously pointing out the logical inconsistencies of reality claims about being; nonbeing; both being and nonbeing; and neither being nor nonbeing.  Blending early Buddhist insights into interdependence and the Mahayana conception of emptiness (śūnyatā), Nāgārjuna’s Madhyamaka philosophy stressed the unreality of svabhāva or “own being” to advance what he described as “middle path” between existence and non-existence that offered an alternative to both dualism and monism, but also to any pluralisms affirming the ultimate reality of some (perhaps indefinite) number of independent existents. This logical approach to the Middle Way had powerful impacts on the development of Chinese Buddhism. But it was seen by some as offering an apophatic or negative nonduality that, while successful in undermining metaphysical foundationalism, did little to address ethical and more broadly karmic concerns or to support the bodhisattva ideal of resolutely compassionate wisdom. Conceptually linking emptiness and Buddha-nature opened possibilities for a relationally positive nondualism consistent with the valorization of meaning-generating mutual responsiveness.