 Gelug’s key argument to support this claim comes from its two-nature theory in which it has been argued that every nominally (tha snyad) or conventionally (kun rdzob) given phenomenon possesses dual natures: namely, the nominal (or conventional nature) and the ultimate nature. The conventional nature is unreal and deceptive while the ultimate nature is real and nondeceptive. Since two natures pertain to every phenomenon, the division of the two truths means the division of each entity into two natures. Thus the division of the two truths, “reveals that it makes sense to divide even the nature of a single entity, like a sprout, into dual natures—its conventional and its ultimate natures. It does not however show,” as non-Gelug schools have it, “that the one nature of the sprout is itself divided into two truths in relation to ordinary beings (so skye) and to noble beings (āryas)” (Tsongkhapa 1984b: 173, 1992: 406).