The Tibetan argument forms were brought over with minor adaptations from the Indian logical forms. In this system of reasoning, two forms of argument are used to defeat wrong conceptions and to support a clear understanding. These are syllogisms, consisting of a thesis and a reason stated together in a single sentence, and consequences, an argument structurally similar to a syllogism but merely a logical outflow of an opponent's assertions. A valid argument may take theform of either a syllogism or a consequence. The form of a syllogism generally used in the Tibetan philosophical literature and in debate consists of a thesis and a reason, both what is to be proven and the proof, in one sentence:
The subject, sound, is an impermanent phenomenon because of being a product.
The minor premise is that sound is a product. The major premise, which is "suppressed," is that all products are impermanent phenomena. And, the thesis/conclusion is that sound is animpermanent phenomenon. When one states a syllogism, it is like a "promise," the person's best effort to speak a true argument.
However, what you generally hear in philosophical debate are consequences, which are not "promises" but are logical implications drawn from the Defender's statements. The Defender is limited to several answers to the Challenger's arguments. These answers include:
(1)"The reason is not established," which is the way of denying the minor premise;
(2) "There is no pervasion," which is the way of denying the major premise; and
(3) "I accept it," meaning that the Defender accepts the argument and the conclusion.
The goal for the Defender is to give a consistent set of responses to the Challenger's arguments without contradicting what he said earlier. When the Defender contradicts earlier claims, the Challenger will shout, "Tsa!" meaning "Finished!" Your earlier claim is finished! If the Defender contradicts the fundamental thesis put forth at the first, the Challenger shouts "Tsa!" three times.
The practice of reasoning and debate is a broad avenue for many. Whether or not the student is bright and rational, the study of reasoning and debate will help. In fact, whether or not one is even a Buddhist, the study of reasoning and debate will help. All of us want to be able to understand better, to assess better the words of others, and to express ourselves more clearly. These skills develop with the practice of debate. From its origins in India, Buddhism has had anappreciation for reasoning and debate skills. The profound purpose of Buddhist debate and reasoning is to clear away a wrong conception of our own natures and thereby to become free of suffering and even death. However, the vast majority of us cannot go directly to the point. So in the effort to get there, the Buddhists have tried to build up reliable tools and procedures.
Reliable tools and procedures are called "reliable" because they help us to understandwhat is factual and accurate, what is real and what is unreal. Thus, the tools used in Buddhist reasoning should apply not only to topics of Buddhist philosophy but also to anything we wish to look into. The actual tools and procedures are simple and elegant, so they are useful to many. The style of Buddhist reasoning and debate provides a useful way of organizing your own thought and words and for assessing the flood of information that is coming our way.