 Therefore conventionality (saṃvṛti, kun rdzob) means primal ignorance (Gorampa, 1969b: 377b, Sakya Paṇḍita 1968a: 72b, Shakya Chogden 1975a: 30f, Rongtön Shakya Gyaltsen 1995: 288). In agreement with Nyingma and Kagyü, Sakya treats primal ignorance as to the villain responsible for projecting the entire system of conventional truths. It argues ignorance as constituting the defining characteristics of the conventional  truth.[3]  (Sakya Paṇḍita 1968a: 72, Rendawa 1995: 121, Shakya Chogden 1975b: 378f, 1975c: 220, Taktsang Lotsawa n.d.: 27f, Rongtön Shakya Gyaltsen 1995: 287, n.d: 6–7ff) It formulates the definitions of the two truths in terms of the distinctions between the ignorant experiences of ordinary beings and the enlightened experiences of noble beings during their meditative equipoise. Sakya’s definition is based on three reasons. First, each conventionally real phenomenon satisfies only the definition of conventional truth because each phenomenon has only a conventional nature (in contrast to the two nature theory of Gelug), and that ultimate truth has a transcendent ontological status. Second, that each cognitive agent is potentially capable of knowing only one truth exhaustively, being equipped with either the requisite conventionally reliable cognitive process or ultimately reliable cognitive process. Each truth must be verified by a different individual and that access to the two truths is mutually exclusive—a cognitive agent who knows conventional truth cannot know ultimate truth and vice versa except in the case of exalted beings who are not fully enlightened. Third, that each conventional entity has only one nature, namely, its conventional nature, and the so-called ultimate nature must not be associated with any conventionally real phenomenon. If a sprout, for example, actually did possess two natures as proposed in Gelug’s theory of the two truths, then, according to Sakya, each nature would have to be ontologically distinct. Since the ontological structure of the sprout cannot be separated into a so-called conventional and ultimate nature, the sprout must possess only one phenomenal nature, i.e., the conventional reality. As this nature is found only under the spell of ignorance, it can be comprehended only under the conventional cognitive processes of ordinary beings, and of unenlightened noble beings in their post meditative equipoise. It is therefore not possible, in Sakya’s view, to confine the definition of ultimate truth to the framework of conventional phenomena.