It would be a bulky and intricate volume indeed that treated
adequately of the problem of two truths in Buddhism and Vedanta:
the present volume is slim and unpretentious. Not the less
incisive, for that, it is hoped, but certainly neither systematic
nor complete, and this in several senses. Not all schools of
Buddhism are dealt with: Theravada, Indian Y ogacara, and the
Logicians are missing among the Indian schools and there is no
refer ence to Chinese and Japanese Buddhism. The Vedanta discussed
is only Advaita (non-dualist), and that virtually limited to
Sankara. Nor does the volume as a whole take up the problem of two
truths thematically, though each paper raises the philosophical
questions its author.thinks appropriate. The title 'The Problem of
Two Truths in Buddhism and Vedanta' prom ises more than the book
itself contains. The reason for this is given in the prefatory
'Note' each chapter is a paper read and discussed at a working
conference. All the papers from the conference are here published,
and no others. The book has thus the contours dictated by the
availability of scholars at the time of the conference."
General
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