 As we have noticed, Mipham’s definition seems to have departed from Longchen’s some what significantly. In the final analysis, however, there does not seem to be much variation. Mipham Rinpoche also is committed to the representationalist argument to ascend to nonduality: “In the end,” he says, “there are no external objects. It is evident that they appear due to the force of mental impressions … All texts that supposedly demonstrate the existence of external objects are provisional [descriptions of] their appearances”(Mipham 1977: 159–60ff). Consequently whatever appears to exist externally, according to Nyingma, “is like a horse or an elephant appearing in a dream. When it is subjected to logical analysis, it finally boils down to the interdependent inner predispositions. And this is at the heart of Buddhist philosophy” (Mipham 1977: 159–60ff).