also been called Subjective Realism, acknowledging that individual factors including karma contribute to an experience of reality that must be different for every being. It mentions the idea of "Buddha nature." Vasubandha and Asanga finally adopted this position. 4. Madhyamika basically holds that there is no ultimate reality in the sense that something exists apart from the experiencer, but that this does not mean that there is nothing at all. It turns around the definition of Shunyata and therefore has been called Sunyatavada. Nagarjuna and Aryadeva are the main proponents. Chandrakirti expounds upon Nagarjuna. The Madhyamika view has given rise to two particular schools of thought: Svatantrika and Prasangika, which is the school that i adhere to. According to the Prasangika school, the object of refutation (or negation, gag-cha) * is an extremely subtle object that is ever so slightly more than?a little over and above?what is merely labeled by the mind. The 14th Dalai Lama, Tenzin Gyatso Rinpoche in The World of Tibetan Buddhism: An Overview of Its Philosophy and Practice. Boston: Wisdom Pub., 1995. (49-54): "According to the explanation of the highest Buddhist philosophical school, Madhyamaka-Prasangika, external phenomena are not mere projections or creations of the mind. External phenomena have a distinct nature, which is different from the mind. The meaning of all phenomena being mere labels or designations is that they exist and acquire their identities by means of our denomination or designation of them. This does not mean that there is no phenomenon apart from the