In Mādhyamika philosophy, all things are viewed as empty (Ch., K’ung; Skt., śūnya), since they are produced by causes and conditions, and cannot exist independently. Prajn͂ā (Perfect wisdom) can be attained through realization of śūnyatā. Endowed with prajn͂ā, one is able to reach the state of Absolute Truth, the truth to which no thoughts and words are applicable but is comprehended through intuition. In Nāgārjuna’s system, although there are two levels of truth, the only reality is the world of the Absolute. This is the never changing world, always remaining what it has ever been, in which there is no distinction between birth and death, or nirvāṇa and saṃsāra. The truth of śūnyatā is conveyed by Nāgārjuna through his dialectic of eight negations stated in the Mūlamadhyamakakārikā (T.30, I c). These eight negations are: “Nothing originates (Pu-sheng), nor does anything annihilate (Pu-mieh). Nothing is permanent (Pu-ch ‘ang), nor has anything an end (Pu-tuan). Nothing is identical (Pu-i), nor is anything different (Pu-i). Nothing comes (Pu-lai), nor does anything go (Pu-ch’ü).” The phenomenal world is conceived through analysis of words and conceptions. The very same world, if perceived free from conceptualization, is nothing but the absolute reality. From this point of view, there could exist multiple worldly truths, such as the Śrāvakayāna doctrines, which, according to Mahāyānists, were taught by the Buddha for the beings who were not ready for the Supreme Truth.