 (b) A second interpretation which does not have to assume that causes are essentially causes argues that Nāgārjuna does not intend to refer to the existential dependence of some particular cause on its effect but rather to the existential dependence of the property of being a cause on the property of being an effect. If an object a falling under property P notionally depends on something falling under Q this means that the property P existentially depends on the property Q, as P can only exist if some object falls under the property ‘identical with the property Q’, i.e., if the property Q exists.