 Unlike the other Tibetan schools, Kagyü rejects the more dominant view that each philosophical school in Indian Buddhism has its own distinctive theory of the two truths. “There are those who advance various theories proclaiming that the Vaibhāṣika on up to the Prāsaṅgika Madhyamaka, for the purpose of distinctive definitions of the two truths, unique rational and unique textual bases. This is true,” says Karmapa Mikyö Dorje, an indication “of the failure to understand the logic, and the differentiation between the definition (mtshan nyid) and the defined example (mtshan gzhi)” (Mikyö Dorje 2006: 293). The Indian Buddhist philosophical schools only disagree, according to Kagyü, on the issue concerning the defined example (mtshan gzhi) of the two truths. The instances of ultimate truth in each lower school are, it argues, their philosophical reifications, hence, they are the ones the higher schools logically refute. There is nevertheless no disagreement between the Indian Buddhist schools as far as the definiendum (mtshon bya / lakṣya) and the definition (mtshan nyid / lakṣaṇa) of the two truths are concerned. If they disagree on these two issues, there would be no commonly agreed definition, but there is a definition of the ultimate which is common to all schools, even though there is no commonly agreed defined example to illustrate such definition (Mikyö Dorje 2006: 293).