 The third definition is based on the two conflicting epistemic practices. Here ultimate is defined as an ultimate object from the perspective of exalted beings (ārya / ‘phags pa). The ultimate reality, although, is not one that is regarded as cognitively found to exist in and of itself inherently (rang gi bdag nyid). Conventional truth is defined as the cognitive process that sees unreal phenomena (brdzun pa mthong ba) from the perspective of the ordinary beings whose cognitive processes are obscured by the cataracts of confusion. Conventional truth is unreal, for it does not exist in the manner in which it is perceived by the confused cognitive processes of the ordinary beings (Mikyö Dorje 2006: 269–70). Karmapa Mikyö Dorje puts the point in this way. “Take a vase as one entity, for instance. It is a conventional entity, for it is a reality for the ordinary beings, and it is found to be the basis from which arise varieties of hypothetical fabrications. The exalted beings,” he argues, “however, do not see any of these [fabrications], anywhere, whatsoever, and this mode of seeing by way of not seeing anything at all is termed as the seeing of the ultimate. Therefore the two truths, in this sense, are not distinct. They are differentiated from the perspective of the cognitive processes that are either erroneous or non-erroneous” (Mikyö Dorje, 2006: 274).