 Mipham anticipates objections to his definition from his Gelug opponents when he writes, “Someone may object: although ultimate truth is real (bden p), its reality is not established ultimately (bden grub), because to be established ultimately is for it to withstands reasoned analysis (rigs pas dpyad bzod)” (Mipham 1993a: 603). The response from Mipham makes it even clearer. “Conventional truth is not ultimately real (bden par grub pa) because it is not able to withstand reasoned analysis, in spite of the fact that those that are conventionally real (yang dag kun rdzob) are nominally real (tha snyad du bden pa) and are the objects of the dualistic cognitive processes” (Mipham 1993a: 603). In contrast: “Reality (dharmatā / chos nyid), ultimate truth, is really established (bden par grub pa) on the ground that it is established as the object of nondual exalted cognitive process. Besides, it withstands reasoned analysis, for no logical reasoning whatsoever can undermine it or destroy it. For that reason so long as it does not withstand reasoned analysis, it is not ultimate, it would be conventional entity” (Mipham 1993a: 603). According to Mipham’s argument, that an object that cannot withstand reasoned analysis is the kind of object that mundane cognitive processes find dually, and it is not the kind of object found by the exalted cognitive processes that perceive ultimate truth nondually (Mipham 1993a: 603).