 The relation of the two truths comes down to the way in which the single entity appears to cognitive processes—deceptively and nondeceptively. The two natures correspond to these deceptive or nondeceptive modes of appearance. While they both belong to the same ontological entity, they are epistemically or conceptually mutually exclusive. Take a sprout for instance. If it exists, it necessarily exhibits a dual nature, and yet those two natures cannot be ontologically distinct. The ultimate nature of the sprout cannot be separate from its conventional nature—its color, texture, shape, extension, and so on. As an object of knowledge, the sprout retains its single ontological basis, but it is known through its two natures. These two natures exclude one another so far as knowledge is concerned. The cognitive process that knows the deceptive conventional nature of the sprout does not have direct access to its nondeceptive ultimate nature. Similarly, the cognitive process that apprehends the nondeceptive ultimate nature of the sprout does not have direct access to its deceptive conventional nature. In Newland’s words: “A table and its emptiness are a single entity. When an ordinary conventional mind takes a table as its object of observation, it sees a table. When a mind of ultimate analysis searches for the table, it finds the emptiness of the table. Hence, the two truths are posited in relation to a single entity by way of the perspectives of the observing consciousness. This is as close as Ge-luk-bas will come to defining the two truths as perspectives” (1992: 49).