 Following on from its definition, Nyingma argues that there is no one entity that can be taken as the basis from which divides the two truths; since there is no one entity which is both real (true) and unreal (false). Hence it proposes the two truths division based on the two types of epistemic practices “because it confirms a direct opposition between that which is free of the elaborations and that which is not free of the elaborations, and between what is to be affirmed and what is to be negated excluding the possibility of the third alternative. Thus it ascertains the two” (Longchen, 1983: 205–206ff). Nyingma has two key arguments to support the claim the two truths division is an epistemic. The first argument states, “It is definite that we posit the objects (yul rnams) in dependence upon the subjects (yul can). The subjects are exclusively two types—they are either ultimately (mthar thug pa) fallacious cognitive processes (khrul ba'i blo) or ultimately (mthar thug pa) non-fallacious cognitive processes (ma ‘khrula ba'i blo). The fallacious cognitive processes posit [conventional truth]—all saṃsāric phenomena—whereas as the non-fallacious cognitive processes posit the [ultimate] reality. Therefore it is due to the cognitive processes that we posit the objects in terms of two [truths]” (Longchen, 1983: 206f) The second argument states that ultimate truth is not an objective domain of the cognitive processes with the representational images (dmigs bcas kyi blo'i spyod yul), for the reason that it may be known by means of the exalted cognitive processes (yeshes) with no representational image (dmigs pa med). (Longchen, 1983: 206f) In contrast conventional truth is an objective domain of the cognitive processes with the representational images (dmigs bcas kyi blo'i spyod yul), for the reason that it may be known by means of the cognitive processes having the representational images (dmigs bcas kyi blo'i spyod ul).