本文試圖論證，龍樹的中道思想裡也具有一般唯物辯證法所持的重要觀點，假如它認為：「事物既是發展變化的，又有一定的連續性。正因為事物有一定的連續性，所以是「一 」，又因為事物是發展變化的，所以又是「異 (差異)。」我們可以確定，如此的觀點在龍樹的聲個思維裡是表露無疑的。當他說，「是手法從緣生，不即不其因，是故名實相，不斷亦不常」時， 不就在說明事物之間的關你是不能絕對同一，也不能完全相異，否則就會偏頗的忽略它們不僅有「相對差異」的一面，而且有「相似相續」的一面。假如同時兼顧這兩個面向，就是龍樹的中道思想所要表達的意含，那麼我們就可以說，這無非印證了唯物唯物辨設法對於一般知性形上學的警告：且勿落入「非此即使」思維方式﹒

　　　　　This paper attempts to prove the thoughts of Nagajuna do manifest some key features of Material Dialectics. If it holds that, "things are always in the process of development and change, yet they do so within the traces of consistency, the essence of things is `identity,' which also contends `difference'." It is clear that in the thoughts of Nagajuna, this perspective of things is common, which reflects a dialectical mode of thinking. As Nagajuna said, "Whatever that arises depending upon whatever, that is not identical nor different from it. Therefore, it is neither annihilated nor eternal." There are always two sides of every single phenomenon: "relative difference" and "similar continuity." This perception of the two corresponding aspects of things in the world is the key for us to understand the Nagajuna's thought. Also, Nagajuna's argument can serve as a good device as does Material Dialectics ,today to bring down the construction of Western metaphysics - the "either-or" mode of thinking.