  Bhāvaviveka goes on to explain that Nāgārjuna employed sentential negations in MMK 1.1, because he was trying to establish a kind of “non-conceptual cognition,” that is, an insight that cannot be expressed in words. The scope of this non-conceptual insight is everything that is capable of being cognized. In other words, Nāgārjuna’s insight was that everything that one thinks one knows, every explanation one thinks one has to account for one’s experiences, is flawed and must ultimately be abandoned. In saying this, Bhāvaviveka is consistent with a number of important statements in MMK and VV. Nāgārjuna had laid emphasis on the claim that the Buddha had dealt out two kinds of truth, a quotidian transactional or conventional truth (vyavahāra-satya, saṃvṛti-satya) and a truth concerning the highest goal (paramārtha-satya), namely, nirvana. Of these, only the transactional truth is capable of being articulated in language. The highest goal, consisting of a silence of the mind in which there is no conceptual thinking, is naturally inexpressible in language, since language is necessarily bound up with concepts. Some form of this view was shared by all Mādhyamikas. Where they differed with one another was on the issue of how the teachings of Buddhism, which are communicated in language, relate to the highest goal of Buddhism, which lies outside the scope of language.