Originated from ancient India, Hetu-Vidyāranks among the world's three great logical theories with Mohism and western logic. Hetu-Vidyā was first created by Nyaya Aksapada between the 2nd and 3rd centuries in India, and was further developed by Vaisesika, Samkya, and Buddhism. Carefully studied and reformed by Dignaga and Dpal ldan grags pa between the 5th and
7th centuries, Hetu-Vidyā finally evolved into a mature discipline that marshals all branches of studies.

During the mid-7d' century and late 8h century, Hetu-Vidyā was introduced into the Mainland and Tibetan areas of China. Dignaga's Hetu-Vidyā theory entered Mainland China, while Dpal ldan grags pa's Hetu-Vidyā entered Tibet, which later became know as Tibetan Hetu-Vidyā in the academic circle. In the some 1,000 years ever since, the Mainland and Tibetan areas of China have constantly furthered the teaching and research of Dignaga's and Dpal ldan grags pa's Hetu-Vidyā respectively, revealing it profound meaning, perfecting its systematic study, and turning China into the second home of Hetu-Vidyā.

In ancient India, Hetu-Vidyā was under the exclusive control of a religion that believed in the abandoning of this mortal world. This tradition had a direct impact on both Tibetan and Chinese Hetu-Vidyā. For over 1,000 years, the teaching and research of Hetu-Vidyā was confined within Buddhist scholars, rising and falling with Buddhism. The purpose of teaching and researching Hetu-Vidyā in Buddhism was to disclose the truth of the world, thereby negating the stability and reality of the mortal world. Initially, Dignaga proposed "Buddha ekam pramana", utterly denying the existence of the objective world. Dpal ldan grags pa sometimes recognized the existence of the objective world. Yet he took this stand, as a measure of expediency. He tried his utmost to develop the idea of "Buddha ekam pramana", constantly reminding people not to be led astray by the world that impacts our five senses. During the transitional period of Tibetan Hetu-Vidyā research, such ideas were pushed to an extreme.

Nowadays, with the development of the society, an increasing number of people begin to realize that Hetu-Vidyā is the study of the reasons behind the facts, the understanding of the workings of the world, the basis of social rationalization. As such, Hetu-Vidyā can be applied to and developed in a much larger space. As a type of logic, Hetu-Vidyā is not only a sharp weapon in daily conversation, debate, speech-making and writing, but also an important tool for the scientific study of modern philosophy, linguistics, psychology, mathematics, computer science, artificial intelligence, quantum mechanics, chemistry, information science, life science, as well as sociology, political, social, and legal sciences.

Tibetan Hetu-Vidyā is an important branch of the traditional Tibetan culture, a gem in the treasure house of traditional Chinese culture, an important cultural heritage in the history of Chinese logical thinking. To learn, study, succeed to and develop Tibetan Hetu-Vidyā is an important part in the protection and development of Tibetan culture.

II. The Teaching and Research of Tibetan Hetu-Vidyā

Between the end of the 8t' century, when Chogyi Nangba translated On the Revolution of Reasons into Tibetan, beginning the introduction of Hetu-Vidyā into Tibet, and 1920s, the teaching and research of Tibetan Hetu-Vidyā was confined in the large Lama Temples. The academic circle of the secular world had little involvement in these activities. The year 842 (in which Langdarma cracked down on Buddhism) served as a divide line of two advocate periods and three phases. The years between the former advocate period at the end of the 8}' century and the Lodan Sherap (1059-1109) period of the latter advocate period saw the translation and introduction of Hetu-Vidyā. The years between Chapa Chosgyisengge (1109-1169) and the reign of his fourth generation disciple Sapan Kunga Gyatsan (1182-1251) of the latter advocate period saw the studying and development of Hetu-Vidyā. The years between the rise of Gelugpa and the modern times saw the transition of Hetu-Vidyā.

During the translation period, the Tibetan translator cooperated single-handedly with Indian Pandita to translate Dignaga's Eight Volumes of Hetu-Vidyā and Dpal ldan grags pa's On the Seven Forces into Tibetan. He also translated the large quantities of notes and interpretations by later scholars. Sixty-nine volumes of these translations are found in the Tangyur of Tripitaka alone. There were more than 250 famous Tibetan translators, among whom the more prominent ones are the three translation masters of Ka, Jo and Shang during the former advocate period and Ku, Ngo and Drong of the latter advocate period. All these masters were fluent in both Tibetan and Sanskrit, well-versed in the study of Hetu-Vidyā. Their rich fruits in the translation of Hetu-Vidyā works provided precious materials for the teaching and research of Hetu-Vidyd in the later eras.

During the research and development period, Chapa Chogyi Sengge started the "Stodgra" style Hetu-Vidyā teaching method unique in the Tibet area, and thus developed "the euphemistic way of Buddhist argument". Sapan Kunga Gyantsan wrote Tshadma Rigsgter, which was a grand collection of all Tibetan Hetu-Vidyā works. As this book laid special emphasis on the quoting and interpretation of Dpal ldan grags pa's Pramdnavdartika, the research style in Tibet switched from an emphasis on Pramdnaviniscaya to that of Pramdnaāvāartika. This book has such great influence that even today, there is still a saying: "If one hopes to study Tibetan Hetu-Vidyā, one should always study Tshadma Rigsgter. The great epoch-marking masters such as Chapa Chogyi Sengge and Sapan Kunga Gyantsan pushed the teaching and research of Tibetan Hetu-Vidyā to a peak. The fifth Dalai Lama once remarked: "the fashion of studying Hetu-Vidyā in the Tibetan area owes to the master's promotion."

The transition of Hetu-Vidyā reflects the Hetu-Vidyā ideas of Tsongkhapa and his disciples. Tsongkhapa's frame of reference in the study of Buddhism and his emphasis on the study of Hetu-Vidyā predetermines his view on Hetu-Vidyā. He believes Hetu-Vidyā will ultimately be controlled by a standard, which is the so-called Pramana. "Pramanataranda" in Pramanavaartika (which proves Buddha ekam pramana) is where the essence of pramana lies. Therefore, the idea was first presented by Dignaga, was later greatly developed by Dpal ldan grags pa and reaches its peak during the time of Tsongkhapa and his two generations of disciples Gyaltsab Je and Khedrup Je. However, after the 16th century, the study of Tibetan Hetu-Vidyā gradually lost its vitality.

What followed is the extensive involvement of modern sociological circle in the teaching and research of Tibetan Hetu-Vidyā. In the 20t` century, the first sociologists to study Tibetan Hetu-Vidyā were Huang Shuyin, Lu Wei, Wang Sen, and others. Their comparison and contrast study of Sanskrit, Tibetan and Chinese opened the long-locked door of Tibetan Hetu-Vidyā for modern social studies. Yet from 1950s through to 1970s, due to various reasons, not only Chinese Hetu-Vidyā study went into a slump, Tibetan Hetu-Vidyā teaching and research also stayed at low tide.

It was not until the beginning of 1980s, when reform and opening became the theme of the times that the Chinese government lent increasing emphasis on the teaching and research of Hetu-Vidyā. In 1982, with the support from the central committee of the Communist Party of China, several scholars put forward the appeal that "rescue Hetu-Vidyā heritage and push forward its development is an urgent task for the academic and the publishing circles of the present day." Consequently, Hetu-Vidyā was listed as an important national cultural heritage rescue target, and Tibetan Hetu-Vidyā was further listed as a project to be supported by the national social sciences fund. Inspired and encouraged by those measures, the teaching and research of Tibetan Hetu-Vidyā gradually returned to the normal track.

In terms of teaching, Tibetan Hetu-Vidyā broke out from the confinement of the Lama Temples to enter the modern-day schools of higher learning. In 1979, the Central Nationalities College (now the Central Nationalities University) moved the teaching of Tibetan Hetu-Vidyā into the university classroom, and began to enroll master-degree postgraduates in 1986 – an unprecedented breakthrough. Under such influence, the Qinghai Nationalities College, the Northwest Nationalities College, China Tibetan Studies Center, Tibet University, the Academy of Social Science of Tibet Autonomous Region, Southwest Nationalities College also started the teaching and research of Tibetan Hetu-Vidyā. All these universities and science academies have their own teaching syllabi, training targets, direction design, teaching processes and methods. Special research branches, plans, funding and publishing plans are available. The involvement of modern universities and social science research institutions injected new blood into the teaching and research of Tibetan Hetu-Vidyā, provided scientific theoretical guidance, opened up broader research fields, fostered an increasing number of talents with a willingness to break new grounds, promoted the emergence of a large quantity of research products, pushing the research of Tibetan Hetu-Vidyā to successive peaks.

In the aspect of scientific research, between 1980 and 2000, a number of works, translations and compilations about Tibetan Hetu-Vidyā have been published. The major publications include "Tchos Grags Tshad Mavi "Blo Rg" Bye Brag Tu Smra Ba" by Fazun(1980), "Tshad Ma Rnam Vgrel Dang Tshad Ma Rnam Vgrel Kyi Vgrel Pa", (published by Chinese Buddhism Association in 1980, was translated from a Tibetan version, the only Chinese translation of Pramdnavdartika by Dpal ldan grags pa), "Blo Rig Rnam Ggag" by Murge Samdan (published in 1981 by Qinghai Nationalities Press), A Study of Tibetan Hetu-Vidyā by Yang Huaqun (published in 1990 by Tibet People's Publishing House), "rigs Lam Vphrul Ide" by Yongzin Pujupa Lozang Tsultrim Champa Gyatso (published in 1982 in Tibetan by Gansu Nationalities Press), "Rigs Lam Rags Bxad" by Li Jianben (published in 1985 in Tibetan by Gansu Nationalities Press), "Tshad Mavi Risa Gnad Dang Vgrel pa" by So Depa Zhaga and Se Ngawang Tashi (published in 1985 in Tibetan by Nationalities Press), "Tshad Ma Rigs Gtel Rnam Vgrel Bstan Pa Ayi Ggon" by Dorje Gyalpo (published in 1988 in Tibetan by Chinese Tibet Studies Press), "Tshad Mavi Bstan Btcos Bdun Povi Don Gnad Kyi Vgrel Pa" by Geshe Tsewang (published in 1988 in Tibetan by Tibetan People's Press), History of Logic in China - Tang and Ming Dynasties Volume by Shen Jianying, Wang Sen, and Ouyang Zhongshi (including information about Tibetan Hetu-Vidyā, published in 1989 by Gansu People's Press), Raw Materials on Logic in China - Volume on Hetu-Fldyd by Yu Yu, Yang Huaqun, and Huang Mingxin (published in 1991 by Gansu People's Press), A Brief History of Tibetan Hetu-Vdyd by Ju Zonglin (published in 1994 by Nationalities Press), A General Survey of Buddhist Logic (including information on Tibetan Hetu-Vidyā) by Zheng Hongwei (published in 1996 by Fudan University Press), Ngawang Tandar Hetu-Vidyā Studies by Tu Urji (published in Mongolian in 1997 by Liaoning Nationalities Press), A History Survey of Hetu-Vidyā Studies by Yao Nanqiang (including information on Tibetan Hetu-Vidyā, published in 2000 by Sanlian Bookstore).

Apart from these, a number of Tibetan translation of numerous kinds of ancient Hetu-Vidyā materials have been published, for example: Selected Readings on Ancient Indian Hetu-vidyā (Volume One published in March 1988, Volume Two in December 1988, Volume Three in July 1987, and Volume Four in April 1990, all by the Nationalities Press). Facts show that the publication of these works, translations and compilations has exerted prominent influence on the research and transmission of Tibetan Hetu-Vidyā.

In terms of academic exchange, four nationwide Hetu-Vidyā academic symposia have been held between February 1982 and June 2000, furthering its teaching and research.

In February 1982, sponsored by the Philosophy Institute of Chinese Academy of Social Sciences and Institute of Logic in China, a conference on how to rescue Hetu-Vidyā was held in Beijing. The meeting appealed that "the rescuing of Hetu-Vidyā traditions and pushing it forward are an urgent and prominent task of the contemporary academic and publishing circles, and thus issueing an mobilization order.

Between August 3 and 10, 1983, co-sponsored by the Institute of Philosophy of China Academy of Social Sciences, the Institute of the History of Logic in China, Gansu Academy of Social Sciences, Gansu People's Press, the first nationwide academic lectures were held in Dunhuang and Jiuquan. After the meeting, Gansu People's Press published a selected collection of papers titled New Exploration into Hetu-Vidyā, compiled by Liu Peiyu, Cui Qingtian, and Sun Zhongyuan. Within this collection are found Hetu-Vidyā in Tibet by Wang Sen, A Few Questions on Tibetan Hetu-Vidyā by Yang Huaqun, A List of Hetu-Vidyā Books in the Tibetan Language by Sun Wenjing.

Between October 17 - 19, 1989, the Nationwide Academic Exchange Conference on Tibetan and Chinese Hetu-Vidyā was held in Beijing, co-sponsored by Institute of Logic in China, South Asian Culture Research Center of China Academy of Social Sciences, China Buddhist Culture Institute and China Tibet Studies Center. Some 40 Tibetan and Chinese scholars attended the conference, and some student monks from China Academy of Buddhism attended some of the lectures. After the conference, Jilin Education Press published a collection of papers in 1994 titled Studies on Hetu-Vidyā compiled by Liu Peiyu, carrying 8 essays and translated works on Tibetan Hetu-Vidyā.

Between June 14 - 16, 2006, the first international Hetu-Vidyā conference was held in Hangzhou, over 140 Hetu-Vidyā scholars from home and abroad attended this conference. They come from 14 municipalities and provinces in China: Beijing, Shanghai, Zhejiang, Hebei, Qinghai, Henan, Tianjin, Guangdong, Sichuan, Inner Mongolia, Jiangsu, Guizhou, Hong Kong and Taiwan. Foreign attendees came from Mongolia, France, Japan, India, Indonesia, USA, etc. Among them are both worldly Hetu-Vidyā scholars and unworldly ones. They submitted a total of 106 papers. Among these, 16 were about Tibetan Hetu-Vidyā, and 28 were about the research methods of Tibetan and Chinese Hetu-Vidyā or provided enlightening ideas on the research method. This is an unprecedented occasion in the history of exchange between home and abroad Hetu-Vidyā scholars, attracting a great number of scholars and papers, covering a wide range of areas and contents, and lending a new face to this field.

III. The Feature of Modern Teaching and Research Practice of Tibetan Hetu-Vidya

1. Strengthened The Proofreading and Notation of The Original Works of Hetu-Vidyā

Making use of Sanskrit, Tibetan and Chinese Hetu-Vidyā to compare and contrast original text is a new creation in the history of Hetu-Vidyā study. Huang Shuyin's "Proofreading in Tibetan Language", Lu Wei's "Emphasis on the Original Text, Adding Some Simple Notations", Chen Daqi's explorations into original texts, Xiong Shili's new notations, and Wang Sen's comparison and contrast have given a new face to Hetu-Vidyā research by comparing texts in Sanskrit, Tibetan and Chinese. Lu Wei not only wrote Interpretations on the Notations of Pramdnasamuccaya, filling in a big blank in the study of Chinese Hetu-Vidya, but also based on Chinese translation to correct a mistake in the Tangyur of the Tibetan language Tripitaka, which claims that the first Tibetan translation of S9sfikarasvamin's Nydyapravesatdrakasdstra was Dignaga's Nydyadvdratarakaāsyra, revealing the truth to the world.

A revelation we obtained from cross-checking original texts of Hetu-Vidyā is: the best way to study Hetu-Vidyā is through a good mastery of Sanskrit, Tibetan and Chinese, at least Tibetan and Chinese. Otherwise, there will be mistakes in the teaching and research of Tibetan and Chinese Hetu-Vidyā
.
2. Broken New Grounds in Hetu-Vidyā Research

In the past, Dignaga's important work Pramdnasamuccaya and Dpal ldan grags pa's works were not published on the mainland. Although Pramdnasamuccaya was translated into Chinese during the Tang Dynasty by Yi Jing, it was soon lost, leading to the phenomenon over the next 1,000 years that the study of Dignaga's Hetu-Vidyā was confined to a dispute over big and small. To improve on the shortcomings of Tang Dynasty translation, Lu Wei compiled Hetutsakrahamdrtha, Brief Notations on Pramdnasamuccaya, Brief Notations on Pramdnaviniscgya according to the Tibetan translations, as well as Nydyadvdratarakasdsyra. Master Fazun translated and compiled A Brief Interpretation of Pramdnasamuccaya, Pramdnavdartika: An Interpretation. Wang Sen, Yang Huaqun, Han Jingqing translated from Tibetan the chanting version of Nydyabindu. Ju Zonglin published An Interpretation to Nydyabindu". Master Clangxiao published A Detailed Explanation of "Nydyabindu". The translation and interpretation of Dignaga's Pramdnasamuccaya, and   Dpal ldan grags pa's Pramdnavdartika, Pramdnaviniscaya, Nydyabindu provided material basis for the extensive study of Dignaga's theory on Hetu-Vidyā, which circulated on the mainland, and Dpal ldan grags pa's theory on Hetu-Vidyā, which circulated in Tibetan areas, breaking new grounds in the study of Tibetan Hetu-Vidyā by mainland scholars.

3. The Appearance of A Brief History of Tibetan Hetu-Vidyā

Influenced by the Indian religious tradition of emphasis on idealist conception of history, there always lacked a special history study of Hetu-Vidyā. No special chapter was devoted to the history of Hetu-Vidyā among large numbers of Tibetan Hetu-Vidyā works. Therefore, the history of Tibetan Hetu-Vidyā has always been a blank. In 1994, Ju Zonglin wrote A Brief History of 7ibetan Hetu-Vidyā, a work that summed up the long teaching practice of Tibetan Hetu-Vidyā, and answered to the call of the times. A Brief History discussed the social background of the introduction of Hetu-Vidyā into Tibet, pointing out that it was a result of the fall of Indian Buddhism and the rise of Tibetan Buddhism. The work provided a summary of the history of the former advocate period and latter advocate period, and commented one by one on Hetu-Vidyā translations of different times and representative figures. The work also marshaled the features of teaching and research of Tibetan Hetu-Vidyā. The publication of A Brief History filled the lack of a devoted history work about Tibetan Hetu-Vidyā.

4. Transformed The Structure of Tibetan Hetu-Vidyā Research Team

The exclusive teaching and research of Tibetan Hetu-Vidyā in the Lama Temples, concentrating on the interpretation of Buddhist ideas and ignoring the world led to a famous saying: "Without an understanding of Buddhism, one can never understand Hetu-Vidyā." The fact that Buddhist researchers tried to link every. Hetu-Vidyā sentence to Buddhism, plus the difficulty of Hetu-Vidyā texts, shut many interested persons in Tibet and the Chinese mainland outside of the gate of Hetu-Vidyā study. Modern universities and social science academies offer courses on Hetu-Vidyā, guide it with logic, teach it with modern Tibetan and Chinese, write research papers in modern Tibetan and Chinese, take examples from ordinary logic and social life, use simple terms to interpret the profound meaning of Hetu-Vidyā, and have thus transformed the forbidden texts into readings that are close to our daily life, and have also fostered a large number of Tibetan and Chinese specialists, changing the structure of Tibetan Hetu-Vidyā research team.

With over 20 years of reform and opening, with the healthy development of all sectors, the teaching and research of Tibetan Hetu-Vidyā has also embarked on a bright road of restoration. The teaching of Hetu-Vidyā is full of energy, the research has borne rich fruits, and new generations of talent have emerged. Today in China, a teaching and research echelon combining the young, the middle-aged and the senior has been formed. It is predictable that in the near future, the teaching and research of Tibetan Hetu-Vidyā will embrace a new high tide, making increasing contributions to the spread of Hetu-Vidyā knowledge, the expansion of Hetu-Vidyā research space, the improvement of scientific thinking and the stability and harmony of the living environment of mankind.

Ju Zonglin, Professor of Central University of Nationalities

Oct. 11, 2006