 In most of the dominant Indian theories, those ideas are granted temporary validity as conventional truths: they are to serve as “rafts”, to be clung to temporarily, but only because they are an effective means of passing beyond themselves. This includes both specific Buddhist doctrines and also ordinary conventional speech (necessary for even communicating Buddhist ideas). Whatever ideas do not lead to their own abandonment in this way (and hence do not lead to the end of suffering) do not count even as conventional truths—for example, 1) metaphysical and religious theories about the Absolute, or unconditional claims about the world as a whole and 2) non-conventional views of things in the world, claims that contravene ordinary language of the community. There tends to be a kind of hierarchy in the Indian Two Truths theory: first, plain falsehood, including all philosophical theories about reality and unconventional views. Then conventional truth, which includes ordinary daily life ideas about self and other, cause and effect and so on, and also Buddhist ideas about suffering, the Four Noble Truths, non-self, and even “Emptiness” considered as a concept. These ideas lead beyond themselves, instrumentally, to the experience of Emptiness, which is liberation from all views. The conventional truths had an instrumental value, but none were really “true” about things—Emptiness meant that all of them were, in the most ultimate sense, false. Also, there are really only one or two kinds of conventional truth: first, common sense daily speech, the correct general names for things as used in the daily life of your particular community, and second, Buddhist ideas. The reason these count as “truths” is because they are useful in leading us to liberation from suffering—and in leading us to liberation from these ideas themselves. “True” propositions are propositions that have the power to lead beyond themselves.