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Buddhist logic, the categorical nomenclature modern Western discourse has extended to Buddhadharma traditions of 'Hetuvidya' (Sanskrit) and 'Pramanavada' (Sanskrit), which arose circa 500CE,〔Tobden, Tashi (Ed.in Chief); Sadhukhan, Sanjit Kumar (compiler); Dokham, Rigzin Ngodub (compiler) (1994). ''Bulletin of Tibetology: Special Volume on the History of Buddhist Logic.'' New Series, no.3. Gangtok, Sikkim: Sikkim Research Institute of Tibetology. Source: () (accessed: Saturday March 14, 2009), p.5〕〔Pramanasamuccaya of Dingnaga : 5/14,1〕 is a particular development, application and lineage of continuity of 'Indian Logic', from which it seceded. Indian logic, and Buddhist Logic—in main〔Tucci, Giuseppe (1929). "Buddhist Logic before Dinnaga (Asanga, Vasubandhu, Tarka-sastras)". ''Journal of the Royal Asiatic Society of Great Britain and Ireland'': pp.451-488.〕 heralded by Dignāga〔 (c. 480 - 540 CE)—are both primarily studies of 'inference'-patterns, where ‘inference’ is a gloss of anumāna (Sanskrit). Sadhukhan, ''et al.'' (1994: p. 7) frames the centrality of 'syllogism' to Buddhist Logic and foregrounds its indivisibility as an investigative, authenticating and proofing tool instituted to establish the valid cognitive insights of the Buddhadharma:
Following the work of Tucci (1929) and the critique of Anacker (2005, rev.ed.) upon the collation of Frauwallner (1957),〔Frauwallner, Erich (1957). 'Vasubandhu's Vādavidhiḥ'. ''Wiener Zeitschrift für die Kunde Süd-und Ost-Asiens'' 1, 1957, 104ff.〕 it is now understood that Vasubandhu's ''Vāda-vidhi'' ("A Method for Argumentation") refined the five argument logic of the ''Nyāya-sūtra'' to a three argument form and not his pupil Dignāga.〔Anacker, Stefan (2005, rev.ed.). ''Seven Works of Vasubandhu: The Buddhist Psychological Doctor. '' Delhi, India: Motilal Banarsidass. (First published: 1984; Reprinted: 1986, 1994, 1998; Corrected: 2002; Revised: 2005), p.31〕 In addition to pruning the two redundant arguments from the syllogism, Vasubandhu tendered a further qualification: he posited that a sound relationship, a 'logical pervasion' (vyapti) needs to be defined between the first and second arguments, a relationship between the 'Demonstrandum' (pratijna) and the 'Justification' (hetu) that is assumed in the ''Nyāya-sūtra'' and other literature of the Nyāya school. This logical pervasion is required to fashion sound arguments. Vasubandhu's ''Vāda-vidhi'' was reconstructed by Frauwallner from embedded quotations harvested from the works of Dignāga, amongst others. Dignāga as the oft-cited wellspring of the logical triune in the Buddhadharma is now invalidated.〔 ==Qualifications of what is signified by the lexical signifier 'Logic' in the Dharmic context== Logic ‘Indian Logic’ should not be understood as logic in the sense of ‘Aristotelian syllogism’ (Greek or Classical Logic) or ‘modern predicate calculus’ (modern Western Logic), but as ''anumāna''-theory, a system in its own right.〔Mohanty, Jitendra Nath (1992). ''Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking''. New York, USA: Oxford University Press. ISBN 0-19-823960-2, p.106〕 ‘Indian Logic’ was influenced by the study of grammar, whereas Greek or Classical Logic which principally informed modern Western Logic was influenced by the study of mathematics.〔Matilal, Bimal Krishna (author), Ganeri, Jonardon (editor) & (Tiwari, Heeraman)(1998). ''The Character of Logic in India''. Albany, NY, USA: State University of New York Press. ISBN 0-7914-3739-6 (HC:acid free), p.14〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Buddhist logic」の詳細全文を読む スポンサード リンク
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