 Tibetan philosophers argue that the two truths theory is not only core ontological doctrine as it is understood within the Indian Buddhist thought, it also makes the central theory behind epistemology and soteriology. The Indian Buddhist schools are named after the theories of the two truths they each upheld as in the entry on the  theory of the two truths in India.  The same cannot be said about the schools of thought in Tibet. All Tibetan philosophers and the  schools[1]—Nyingma,  Kagyü, Sakya, and Gelug—they established are self-confessed followers of the Prāsaṅgika Madhyamaka school of thought, and follow Candrakīrti closely. Tibetans agree that Candrakīrti is the undisputed authority in commenting and interpreting Nāgārjuna’s Madhyamaka theory of the two truths. The Tibetan Prāsaṅgikas however disagreed, debated and fought fiercely amongst themselves concerning many philosophical questions. Who is the Prāsaṅgika? Does the Prāsaṅgika hold any position? What is it that constitutes the Prāsaṅgika’s core philosophical position? How should Candrakīrti’s hermeneutic approach towards Nāgārjuna be assessed, evaluated and interpreted? The debate amongst the Tibetan philosophers stems on a large part from the way in which they each differently interpreted and understood Candrakīrti’s theory of the two truths and its philosophical implications. The parameters within which this debate is conducted either in the monastic debate courtyards or in their philosophical writings, took a form around certain philosophical themes. Those themes later became the standard paradigmatic focus of any discussion on the subject of the two truths.