 Another objection may be advanced as follows: Gelug’s position contradicts the Buddha’s teachings since it is not possible to reconcile Gelug’s view that there are two actual truths with the Buddha’s declaration that nirvāṇa is the only  truth.[6]  For its answer to this objection Gelug appropriates Candrakīrti’s Yuktiṣaṣṭikāvṛtti which states that nirvāṇa is not like conditioned phenomena, which deceives the childish by presenting false appearances. For the existence of nirvāṇa is always consistent with its characteristic of the nonarising nature. Unlike conditioned phenomena, it never appears, even to the childish, as having a nature of arising (skye ba'i ngo bo). Since nirvāṇa is always consistent with the mode of existence of nirvāṇa, it is explained as the noble truth. Yet this explanation is afforded strictly in the terms of worldly conventions (1983: 14–15ff, cited in Tsongkhapa 1992: 312, Khedrub Jé 1992: 360).