Already during the time of early Buddhism, people spoke of the dual structure of truth, namely, the mundane truth and the ultimate truth. Nāgārjuna, holding that “buddhas’ preaching relies on the two truths,” divided truth into the relative, conventional truth that comes into existence based on samvṛtisatya, the general linguistic practices of the world, and paramārthasatya, the absolute, ultimate truth that transcends these and is the object of non-discriminatory knowledge. He asserted that the former is for leading people to the latter. The ultimate truth is the Buddha’s awakened world of dependent origination which extinguishes these linguistic conceptual proliferations. In order to express it, one must rely upon worldly linguistic practices. Rather than placing weight on the ultimate truth, this two truths theory emphasizes the conventional truth: in order to express the world of awakening one must rely on the limited means of language. In other words, Nāgārjuna’s intention was to show that all existences in this conventional world are formed based on dependently arising relationships.