When someone seeks to understand Buddhism, where should that person start? With the meaning of taking refuge in the three jewels? With the four noble truths? The Dalai Lama, when asked this question, suggested that for many in the West today, understanding the two truths--conventional truth and ultimate truth--is the best place to start.
When the Buddha awoke from the dream we still dream, he saw the ultimate reality of things just as they are. There are shifting appearances and conventions, the manners and traditions of the vast and diverse world; and then there is the mystery of the sheer reality of things. And yet we cannot find this reality anywhere else but right here.
Each system of Buddhist philosophy has its own way of explaining exactly what these two truths are and how they relate to one another. In exploring these systems, we are looking over the shoulders of Buddhist thinkers as they grapple with a basic question: 'What is real?' This is not an idle intellectual exercise but a matter which cuts to the heart of our practice in life.

Readers are hard-pressed to find books that can help them understand the central concept in Mahayana Buddhism the idea that ultimate reality is "emptiness." In clear language, Introduction to Emptiness explains that emptiness is not a mystical sort of "nothingness," but a specific truth that can and must be understood through calm and careful reflection. Newland's contemporary examples and vivid anecdotes will help readers understand this core concept as presented in one of the great classic texts of the Tibetan Tradition, Tsong-kha-pa's Great Treatise on the Stages of the Path to Enlightenment. This new edition includes quintessential points for each chapter.

A Namgyal Monastery Institute Textbook & Studies in Indo-Tibetan Buddhism Series
The persistent problem of Buddhist philosophy has been to find the middle way--an ontology sturdy enough to support a coherent ethical system that does not betray Buddha's original vision of no-self or emptiness (sunyata). Buddhist perspectives on ethics and emptiness center on the distinction between two truths--the conventional and the ultimate. Newland's work lays out the Madhyamika philosophy of two truths as seen through the eyes of Tibetan scholar-yogis of the Gelugpa order. Linking the classical Buddhist philosophy of Nagarjuna with the living tradition of monastic courtyard debate, the authors explain the two truths without resort to mysterious trans-rational paradoxes. Newland exposes their extraordinary efforts to clear away the sense of contradiction between emptiness and conventional reality and thus to build a Madhyamika system that is both ethically salutary and rationally coherent.