 It is clear then, according to Sakya view, any duality ascribed to truth is untenable. Since there is only one truth, it cannot be distinguished any further. Like Nyingma and Kagyü, Sakya holds the view that truth itself is not divisible (Sakya Paṇḍita n.d.: 32ab, Rendawa 1995: 122, Rongtön Shakya Gyaltsen, 1995: 287, n.d.: 22f Taktsang Lotsawa n.d.: 263, Shakya Chogden 1975a: 7–8ff, 1975c: 222f). It agrees with Nyingma and Kagyü that the distinction between the two truths is essentially between two conflicting perspectives, rather than any division within truth as such. In Shakya Chogden’s words: “Precise enumeration (grangs nges) of the twofold truth all the earlier Tibetans have explained rests on the precise enumeration of the mistaken cognition (blo ‘khrul) and unmistaken cognition (blo ma ‘khrul). With this underpinning reason, they explained the precise enumeration through the elimination of the third alternative. There is not even a single figure to be found who claims the view comparable with the latter [i.e., Gelug], who asserts a precise enumeration of the twofold truth based on the certification of reliable cognitive processes” (1975a: 9–10ff).