 Therefore according to Kagyü, the position of all Indian Buddhist philosophical schools—be it higher or lower—agree in so far as the definitions of the two truths are concerned. (1) “[Ultimate truth] is that which reasoned analysis does not undermine and that which withstands reasoned analysis. Conventional truth is the reverse. (2) Ultimate is the non-deceptive nature and it exists as reality. Conventional [truth] is the reverse. (3) Ultimate is the object of the non-erroneous subject. Conventional [truth] is the object of the erroneous subject” (Mikyö Dorje 2006: 294). Of these three definitions, the first one proposes conventional truth as one that does not withstands reasoned analysis whereas ultimate truth does indeed withstand the reasoned analysis. “Conventional [truth] is a phenomenon that is found to exist from the perspective of the cognitive processes that are either non-analytical (ma dpyad pa) or slightly analytical (cung zad dpyad pa), whereas ultimate [truth] is that which is found either from the perspective of the cognitive process that is thoroughly analytical (shing tu legs par dpyad pa) or meditative equipoise” (Mikyö Dorje 2006: 274). Conventional truth is non-analytical in the sense that ordinary beings assume its reality uncritically, and become fixated to its reifications in virtue of how it appears to their uncritical minds, rather than how it really is from the critical cognitive perspective. When conventional truth is slightly analysed, however, it reveals that it exists merely as collocations of the codependent causes and conditions (Mikyö Dorje 2006: 273). Therefore conventional truth is “one that is devoid of an intrinsic reality, rather it is mere name (ming tsam), mere sign (rda tsam), mere linguistic convention (tha snyad tsam), mere conception (rnam par rtog pa tsam) and mere fabrication (sgro btags pa tsam)—one that merely arises or ceases due to the force of the expressions or the conceptual linguistic convention” (Mikyö Dorje 2006: 273). Ultimate truth is defined, on the other hand, as one that is found by analytical cognitive process or by a meditative equipoise of the exalted beings, for the reason that when it is subjected to analysis, phenomena are fundamentally, by its very nature transcendent of the elaborations (spros pa) and all symbolisms (mtshan ma) (Mikyö Dorje 2006: 273).