 The unity between the two truths, according to Gelug, does not apply merely to ontological and epistemological issues; it applies equally to soteriology—the practical means to the freedom from suffering. As Jamyang Shepai Dorje argues that undermining either of the two truths would result in a similar downfall—a similar eventual ruin. If, however, they are not undermined, the two are alike insofar as the accomplishment of the two accumulations and the attainment of the two awakened bodies (kāyas), and so forth, are concerned. If one undermines conventional truth or denies it’s reality, one would succumb to the extreme of nihilism, which would also undermine the fruit and the means by which an awakened physical body (rūpakāya) is accomplished. It is therefore not sensible to approach the two truths with bias. Since this relation continues as a means to avoid falling into extremes, and also to accomplish the two accumulations and attain the two awakened bodies (kāyas), it is imperative, says Jamyang Shepai Dorje, that the two truths be understood as mutually interrelated (1992: 898–99).