 Gelug argues that the relationship between the two truths, therefore, the two natures, is akin to the relationship between being conditioned and being impermanent (Tsongkhapa 1984b:176). It appropriates this point from Nāgārjuna’s Bodhicittavivaraṇa, which states: “Reality is not perceived as separate from conventionality. The conventionality is explained to be empty. Empty alone is the conventionality, if one of them does not exist, neither will the other, like being conditioned and being impermanent” (v.67–68) (Nāgārjuna 1991:45–45, cited Tsongkhapa, 1984b: 176; Khedrub Jé 1992: 364). Commenting on this passage from the Bodhicittavivaraṇa, Tsongkhapa argues that the first four lines (in original Tibetan verses) show that things as they really are, are not ontologically distinct from that of the conventionality. The latter two lines (in the original Tibetan verse) show their relationship such that if one did not exist, neither could the other (med na mi ‘bung ba'i ‘brel ba). This, in fact, he says, is equivalent to their being constituted by a single-property relationship (bdag cig pa'i ‘brel ba). Therefore, like the case of being conditioned and being impermanent, the relation between the two truths is demonstrated as one of a single ontological identity (Tsongkhapa 1984b: 176–77).