Introduction to Tibetan Logic

Author: Qi Shunlai
Publisher:
Publishing Date: 2006-06-01
Features: Preface The origins of Pramā?a (Epistemology) can be traced back to India, and it has been transmitted to China for over a thousand years. In the inland regions, during the early Tang Dynasty, the eminent monk Xuanzang translated works such as The Treatise on the Right Reasoning of Pramā?a (Yinming Zhengli Menlun) and The Treatise on Entering the Right Reasoning of Pramā?a (Yinming Ruzheng Lun), and lectured on Pramā?a, exerting a certain influence in the cultural and intellectual circles. Due to historical changes, the decline of the Dharmapāla school led to the submersion of Pramā?a doctrine. This excellent cultural heritage, in the long course of history, faced numerous hardships and nearly became a lost art. In the 1980s, aware of the impending extinction of Pramā?a in China, scholars urgently called for "rescuing Pramā?a." Through the efforts of many scholars, Pramā?a research was revived, and a series of valuable papers and monographs were published. However, the Pramā?a transmitted in inland regions was limited to the Pramā?a thought of the Indian period of Chandrakīrti, making it difficult to explore the overall theory of Indian Pramā?a, especially Chandrakīrti's thought and his theory of valid cognition (pramā?a).
In the Tibetan regions of China, since the translation of scriptures and the introduction of Pramā?a by the master Ru·Lodr? Gyatso, the Pramā?a doctrine has flourished like a blazing fire on this mystical land, spreading to the cultures of other ethnic groups and regions. Tibetan Pramā?a, while fully inheriting Chandrakīrti's Pramā?a thought, has been adapted and developed to meet the cultural needs of the Tibetan people, integrating Pramā?a doctrine completely into Tibetan culture, forming a unique theoretical system. For thousands of years, Tibetan ancestors have tirelessly pursued Pramā?a, producing numerous scholars and works, which have been passed down through generations until today.
In the modern world, the study of Pramā?a, in terms of the number of scholars, the volume of works, and the depth of research, is unparalleled in Tibetan Pramā?a. Although Pramā?a originated in India, most of its original texts have been lost in India, while in Tibet, China, a vast number of Tibetan translations of Pramā?a classics have been preserved. Many foreign scholars have studied Pramā?a through Tibetan texts, achieving significant results. However, domestic scholars have limited understanding of Tibetan Pramā?a, making it difficult to obtain primary sources from Tibetan classics. To address this historical shortcoming, Han and Tibetan scholars in China should join hands, turn their research focus to Tibetan Pramā?a, explore its theoretical value in philosophy and logic, and advance the study of Pramā?a in China, maintaining China's leading position in international Pramā?a research.
Tibetan Pramā?a is profound in meaning. Learning Pramā?a requires years of dedication—only through years of diligent study can one grasp its essence. In 1979, I had the rare opportunity to study Pramā?a under the guidance of the abbot Doja, and I did not dare to be negligent. After five years of study, I acquired a small amount of Pramā?a knowledge. In 1984, I began teaching Pramā?a (Shèlìxué) to undergraduate students majoring in Tibetan. In the following years, I taught Pramā?a monographs such as The Treatise on the Mind-Entry of Valid Cognition (Xīnmínglùn), The Treatise on the Right Reasoning of Pramā?a (Yīnzhènglǐlùn), and The Essence of the Right Reasoning (Zhènglǐ Dīlùn). During the teaching process, I faced numerous difficulties, but thankfully, my mentor was still alive, allowing me to seek timely guidance. Additionally, the Buddhist master Sunye Dong provided invaluable insights, enabling me to comprehend these works. Even today, many profound meanings remain elusive.
This time, I wrote An Introduction to Tibetan Pramā?a in Chinese, which merely outlines the framework of Tibetan Pramā?a and explains its theory of valid cognition (pramā?a) using modern terminology. In reality, it falls short of being a definitive work, offering only limited materials to help Pramā?a researchers resolve some of their difficulties.
Tibetan Pramā?a is rich in terminology, with many terms derived from Buddhism. Studying Pramā?a without understanding Buddhism makes comprehension even more challenging. The translation of Tibetan Pramā?a terms by the eminent monk Fazun set a precedent for us. It is better to translate directly than to guess. Since the Chinese translations of the Treatise on the Collection of Valid Cognition (Jílìlùn) and The Treatise on the Explanation of Valid Cognition (Shìlìlùn) have been published, most scholars have adopted their terminology. This book also respects Fazun's approach and references the translations of Mr. Yang Huaqun, verifying all terms and making revisions based on my own understanding. This is merely an attempt to standardize and unify Pramā?a terminology. True standardization and unification require the collective efforts of all Pramā?a scholars.
Tibetan Pramā?a is an integral part of Tibetan culture. Studying Tibetan Pramā?a is not merely an exploration of cultural heritage but also an examination of a contemporary human cultural phenomenon. Delving into its deeper meaning and uncovering its theoretical value is the responsibility bestowed upon us by the times. May Han and Tibetan scholars collaborate hand in hand, and may the study of Pramā?a flourish, bringing blessings!
Author, at Xining, Qinghai, November 2, 2005