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  1. The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way.Sonam Thakchoe - 2007 - Wisdom Publications.
    All lineages of Tibetan Buddhism today claim allegiance to the philosophy of the Middle Way, the exposition of emptiness propounded by the second-century Indian master Nagarjuna. But not everyone interprets it the same way. A major faultline runs through Tibetan Buddhism around the interpretation of what are called the two truths-the deceptive truth of conventional appearances and the ultimate truth of emptiness. An understanding of this faultline illuminates the beliefs that separate the Gelug descendents of Tsongkhapa from contemporary Dzogchen and (...)
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  • "How Do Mādhyamikas Think?" Revisited.Tom J. F. Tillemans - 2013 - Philosophy East and West 63 (3):417-425.
    In an article published in 2009 titled "How Do Mādhyamikas Think?" I tried to go some distance with Yasuo Deguchi, Jay Garfield, and Graham Priest (henceforth "DGP") in reading certain Buddhist texts as dialetheist.1 The dialetheism that I saw as plausible for the Prajñāpāramitā-sūtras and Nāgārjuna was not the full-blown robust variety of DGP (i.e., acceptance of the truth of some statement of the form p & ¬p) but a non-adjunctive variety, acceptance of p and acceptance of ¬p. In short, (...)
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  • What Happened to the Third and Fourth Lemmas in Tibet?Tom J. F. Tillemans - 2015 - Journal of Buddhist Philosophy 1:24-38.
    The paper looks at how Tsong kha pa, mKhas grub, and Go rams pa understood the third and fourth lemmas in the tetralemma, “both A and B” and “neither A nor B,” respectively.
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  • Those Concepts Proliferate Everywhere: A Response to Constance Kassor.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2013 - Philosophy East and West 63 (3):411-416.
    In this issue, Constance Kassor describes Gorampa's attitude to contradictions as they occur in various contexts of Buddhist pursuit. We agree with much of what she says; with some things we do not.First, some preliminary comments, and a fundamental disagreement. Kassor says:Based on . . . [the assumption that Nāgārjuna has a coherent system of thought] one must resolve apparent contradictions in Nāgārjuna's texts in order to maintain the coherency of his logic. The problem with contradictions is that if they (...)
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