 As we saw the Buddhist realism of the Vaibhāṣika and the representationalism of the Sautrāntika both advocate ultimate truth as ultimately real, logically irreducible. The idealism of Yogācāra holds nondual mind as the only ultimate reality and the external world as merely conventional truths. On Nāgārjuna’s Madhyamaka all things including ultimate truth are ultimately unreal, empty (śūnya) of any intrinsic nature (svabhāva) including the emptiness (śūnyatā) itself, therefore all are groundless. In this sense a Mādhyamika (a proponent of the Madhyamaka thought) is a an advocate of the emptiness (śūnyavādin), advocate of the intrinsic unreality (niḥsvabhāvavādin), groundlessness, essencelessness, or carelessness. Nevertheless to assert that all things are empty of any intrinsic reality, for Nāgārjuna, is not to undermine the existential status of things as simply nothing. On the contrary, Nāgārjuna argues, to assert that the things are empty of any intrinsic reality is to explain the way things really are as causally conditioned phenomena (pratītyasamputpaṅhā).