 This profound reasoning could nevertheless be questioned. Once we understand that, as major Indian and Tibetan Mādhyamika authors are at pains to insist, being empty of intrinsic nature is compatible both with existence and with the capacity to perform a function (see Tsong kha pa, GT: ch. 14–15), is the argument still convincing? Many Western scholars have had their doubts. Nevertheless, the view that the ability to see the world of experience directly as empty will lead to the extinction of attachment and suffering in the practitioner’s mind is a core commitment of Mahāyāna Buddhism, and its truth or falsity is an empirical matter of the psychology of meditation that does not depend on the cogency of Śāntideva’s reasoning on the topic.