Some quotes from "Nagarjuna's Reason Sixty"
I bow to the Lord of Sages, who proclaimed relativity, the way by which he abandoned creation and destruction!
You who have eliminated nihilism, the source of all ills, should attend to the reasons why absolutism must be rejected as well.
You cannot be liberated through absolutism, nor escape this existence from nihilism. Great souls are liberated by fully understanding being and nothing.
Imagining any sort of creation, in anything, however subtle, such an unwise individual does not see the meaning of "conditioned arisal."
Those who develop understanding of relativity, abandoning creation and destruction, cross the ocean of existence with its views.
Whatever originates having a cause, does not endure without conditions, and, without conditions is destroyed. How can you understand such things as "existent"?
Those who insist on a non-relative “Self” or “world”-Alas! They are deprived by views such as absolutism and nihilism.
Claiming that dependent things are established in reality, how could they not develop flawed views, such as absolutism, about those things?
For one does not become Lord of Sages simply by proclaiming relativity, but rather by articulating the pattern of the mutually dependent establishment of things and hence negating things' creation and destruction.
The naive are bound because the addictions such as desire, which develop through their imaginative construction of signs of "being" and "nothingness"….
Just so, he stated, "by knowing creation, you know destruction," since creation is the root of destruction…
Nagarjuna taught , "bereft of beginning, middle, and end," meaning that the world is free from creation, duration, and destruction.
Once one asserts things, one will succumb to the view of seeing such by imagining their beginning, middle and end; hence that grasping at things is the cause of all views.
In order for disciples, hermit buddhas, and altruistic bodhisattvas to abandon such total addiction, those who understand correctly-the perfectly enlightened buddhas-proclaimed, "What is dependently created is uncreated."
Likewise, here as well, the Lord Buddha’s pronouncement that "What is dependently created is objectively uncreated," is to counteract insistence on the objectivity of things.
Since relativity is not objectively created, those who, through this reasoning, accept dependent things as resembling the moon in water and reflections in a mirror, understand them as neither objectively true nor false. Therefore, those who think thus regarding dependent things realize that what is dependently arisen cannot be substantially existent, since what is like a reflection is not real. If it were real, that would entail the absurdity that its transformation would be impossible. Yet neither is it unreal, since it manifests as real within the world.
Everything lacks the identity (atman) imputed by mere conceptual labels.