 On a dialetheic interpretation, advocated by Priest, Garfield, and Deguchi (see Priest 2002 ch.16, Deguchi et al 2008), readers should take Nagarjuna and others in the Madhyamaka school at their word—not as invoking some sort of mysticism, but as affirming the nature of reality. This is most salient in Nagarjuna’s doctrine of emptiness (sunyata), that all things are empty or lacking independent existence (svabhava). Since all things are empty, it follows that emptiness is empty too; or, more prosaically, “The ultimate truth is that there is no ultimate truth” (Siderits 2007, p.182; Priest 2002, p.260). These utterances, if true, would appear to be self-contradictory, and therefore dialetheias. See Priest 2018.