The Middle Way is a central idea for all Buddhists, yet its definition varies across Buddhist cultures. In Tibetan Buddhism, the interpretation of what are called the two truths — the truth of conventional appearances and the ultimate truth of emptiness — is especially contentious. This comparative analysis examines the differing approaches toward the Middle Way taken by the two great Buddhist scholars, Tsongkhapa and Gorampa. It demonstrates how philosophical positions have dramatic implications both for how one approaches Buddhist practice and for how one ultimately understands enlightenment itself.

Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way, Sonam Thakchoe, Wisdom Publications, Paperback, 2007, 244 Pages, 22.95

Sonam Thakchoe is a former Tibetan monk. He received his Ph.D. from the University of Tasmania, obtained his Shastri and Acharya degrees from the Central Institute of Higher Tibetan Studies in Sarnath, India, and is currently a lecturer in Asian and Comparative Philosophy at the University of Tasmania.

	Contents: The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way
	Foreword by Jay l. Garfield	ix
	Acknowledgments	xi
	Technical Notes	xv
	Introduction	1
	The Objectives and Scope of this Book	1
	Why Compare Tsongkhapa and Gorampa?	3
1.	The Relationship Between the Two Truths	7
	Introduction	7
	What is Divided into the Two Truths	9
	The Objects of Knowledge as the Basis of the Division	9
	Mere Mind as the Basis of the Division	12
	How Are the Two Truths Related	17
	The Two Truths Are Ontologically Identical	17
	The Two Truths Are Distinct and Incompatible	21
	Two Truths or One Truth	28
	How Is Conventional Truth "Truth at All?"	29
	Why is Conventioanl Truth False and Deceptive	34
	Applying the Worldly Conventions	36
	The One and Only Truth	40
	Conclusion	41
2.	Meanings and Defenitions of the Two Truths	45
	Introduction	45
	The Meaning of Samvriti	46
	Samvriti as Ignorant Consciousness	46
	Samvriti as Mutually Interdependent	48
	Samvriti as Worldly Conventions	53
	Concealers: The Soteriological Objects of Negation	58
	The Meanings of Paramarthasatya	62
	Definitions of the Two Truths	65
	Candrakirti's Definition of the Two Truths	65
	Nagarjuna's Definition of the Two Truths	72
	Conclusion	77
3.	Language, Concepts, and Ultimate Truth	79
	Introduction	79
	The Limits of Language and the Conceptual Mind: The Cataract Analogy and Its Application	79
	Ineffability and Inconceivability of Ultimate Truth	87
	The Validity of the Conceptual Right View	91
	Final Implications	98
	Conclusion	100
4.	Realizing Ultimate Truth	101
	Introduction	101
	Seeing Ultimate Truth by Way of Not Seeing It	102
	Transcendence	107
	Proliferation of Conceptual Elaboration	107
	Transcending Conceptual Elaboration	110
	Nondual Epistemology	115
	Seeing Phenomena as Nothing	119
	Seeing Phenomena as Empty	123
	Conclusion	129
5.	Enlightenment	133
	Introduction	133
	The Universality of Ultimate Truth	134
	How an Arya Knows the Two Truths	139
	Buddha's Exceptional Mode of Knowing the Two Truths	144
	Knowing the Two Truths from the Two Conflicting Perspectives	144
	Knowing the Two Truths Simultaneously	150
	Conclusion	156
6.	Conclusion	159
	Soteriology and Psychology	159
	Ontology	160
	Epistemology	161
	Ethical Implications	162
	Abbreviations	165
	Notes	171
	Glosssary	227
	Bibliography	233