The Tibetan Buddhist Syllogistic Form

大約在七世紀時，藏人開始信仰佛教，在他們信仰佛教後，藏王派遣年輕的學習者至信仰佛教的印度學習梵文，發展藏文的書寫語言，並翻譯印度的佛教經論至西藏。而藏人從印度的佛教中採納的其中一個方法是運用哲學思辯的「理路」。在印度對於辯論的重要性給予相當高的評價，而在西藏佛教徒中，辯經成為學習佛教教理最有效的方法，並使學習者能清楚地了解教示，且運用於禪修中成就解脫智慧。藏人保留並練習印度風格的哲學辯論超過千年，藏人的辯論風格只有將印度的邏輯形式稍加改變，在此推理論式的系統下，包含以一句所呈現的「宗」與「因」，以及辯論架構與三段論式相近，但事實上只是在邏輯上順應論敵的主張(應成)的「推論」。此篇描述藏傳佛教因明論式之架構，並從佛教修行的觀點指出佛教推理及辯論的重點是為了引領學習者有能力了解引領至解脫的深奧教法。

關鍵字

西藏；辯經；比量；邏輯；三段論式

並列摘要

The Tibetans were converted to Buddhism beginning in about the seventh century of the Common Era. After their conversion to Buddhism, the kings sent young trainees to Buddhist India to learn Sanskrit, develop a written language for Tibetan, and translate the Buddhist literature of India into Tibetan. One of the approaches the Tibetans adopted from the Indian Buddhists is a tradition called ＂the path of reasoning＂ which employs philosophical debate. In India, the importance of debate was highly valued. Among Tibetan Buddhists, debate has the reputation of being the most effective way of learning the Buddhist doctrine, preparing one to understand clearly the assertions and be able to apply them in meditation to achieve the liberating wisdom. For more than a millennium, the Tibetans preserved and practiced the Indian style of philosophical debate. The Tibetan argument forms were brought over with minor adaptations from the Indian logical forms. In this system of reasoning syllogisms, consisting of a thesis and a reason stated together in a single sentence, and consequences, an argument structurally similar to a syllogism but is merely a logical outflow of an opponent’s own assertions. This paper describes the structure of the Tibetan Buddhist syllogistic form and suggests that, from the point of view of Buddhist religious practice, the central point of Buddhist reasoning and debate is to guide the student to become capable of understanding the profound view leading to liberation.

並列關鍵字

Tibet ； Debate ； Inference ； Logic ； Syllogism

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