Editing Nagarjuna (section)

===''Mūlamadhyamakakārikā''===
{{Main|Mūlamadhyamakakārikā}}

The ''Mūlamadhyamakakārikā'' is Nāgārjuna's best-known work. It is "not only a grand commentary on the Buddha's discourse to [[Katyayana (Buddhist)|Kaccayana]],<ref>See [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.015.than.html SN 12.15 Kaccayanagotta Sutta: To Kaccayana Gotta (on Right View) ] {{webarchive|url=https://web.archive.org/web/20130329025311/http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.015.than.html |date=29 March 2013 }}</ref> the only discourse cited by name, but also a detailed and careful analysis of most of the important discourses included in the [[Nikāya|Nikayas]] and the [[Āgama (Buddhism)|Agamas]], especially those of the ''Atthakavagga'' of the ''Sutta-nipata''.{{sfn|Kalupahana|1994|p=161}}
{{blockquote|Utilizing the Buddha's theory of [[Pratītyasamutpāda|"dependent arising" (''pratitya-samutpada'')]], Nagarjuna demonstrated the futility of [...] metaphysical speculations. His method of dealing with such metaphysics is referred to as "middle way" (''madhyama pratipad''). It is the middle way that avoided the substantialism of the [[Sarvastivada|Sarvastivadins]] as well as the nominalism of the [[Sautrāntika|Sautrantikas]].{{sfn|Kalupahana|1992|p=120}}}}
In the ''Mūlamadhyamakakārikā'', "[A]ll experienced phenomena are [[Śūnyatā|empty (''sunya'')]]. This did not mean that they are not experienced and, therefore, non-existent; only that they are devoid of [[Svabhava|a permanent and eternal substance (''svabhava'')]] because, like a dream, they are mere projections of human consciousness. Since these imaginary fictions are experienced, they are not [[Prajñaptivāda|mere names (''prajnapti'')]]."{{sfn|Kalupahana|1992|p=120}}