 The second argument (MMK 2:5, 11) states that if we were to think in terms of a mover moving there would be two motions rather than one: that motion which makes the mover a mover, and that motion by which it moves. The reason for this is that a mover is an example of an individual where a distinction between its constitutive and instantiated properties cannot be drawn. The constitutive property is what constitutes an individual (something is a cube, or a pot, or a vase) and the instantiated properties are had by the individual (it is heavy, or round, or blue). If we apply these notions to the case of the moving mover we would require two different motions: one which constitutes the individual and one which is its property. But of course there is only one motion: that of the moving mover. The point Nāgārjuna makes here is not just there are problems when analyzing statements like “the mover moves”, “the thunder roars” and so forth in terms of an ontology of constitutive and instantiated properties but the more general observation that this has implications for the way we can apply these terms even to more usual statements like “the vase is blue”. That the distinction between constitutive and instantiated properties makes no sense in the case of “the mover moves” shows that there is no substantial distinction between these properties, and that the conceptualization of a situation in terms of them is purely a result of cognitive convenience. Since we want to stress certain features we speak of a blue, round vase instead of a vase-shaped, round, blue thing or a vase-shaped, blue, round thing, but this in no way implies that there is a fundamental difference between the properties “being a vase”, “being round”, and “being blue” so that only one of them is constitutive while the others are instantiated. There is no ready-made world that is already sliced in such a way.