因明學向來被視為印度及佛教的論理學體系，流佈於亞洲佛教各國，其中尤以西藏最為發達，但現代的論理學研究總將因明與其所源自的宗教文化背景作分割處理，本文則反過來視因明學的實踐，為一特殊的宗教體制內的學術現象，分析其操作的機制及背後的文化意涵，尤其如何作為實現佛教宗教理念的工 具。故本文綜合地分析了因明學作為教育制度的作用，並連帶涉及該制度的配套項目，如學院體制、教科書系統等，而不把因明學視作孤立的論理系統。

Hetu-vidya is generally treated as the “logic” of Buddhism and Indian philosophy. it is extensively spread all over different Buddhist nations in Asia, among which Tibet is the one that has the most outstanding contribution in Buddhist Logic. The modern pattern of logic studies tend to isolate the logic system from the religious-cultural background it derived. This essay will present the subject from the opposite direction. The Buddhist Logic will be re-set into its original religious-cultural context. The practice of logic will be treated as a special scholastic activities within the monastic academy of Tibetan Buddhism. The analysis will emphasize how hetuvidya backup the operating of debate mechanism, and the cultural implication behind the debate institute. It will also deal with the problem that how the debate practicing according to hetu-vidya worked as a means to actualize Buddhist soteriological ideas. In order to present the practice of logic in a complete package, other relevant components of this educational institute (e.g. college-dormitory construction and textbook system) will be mentioned as well. Therefore, hetu-vidya is not a philosophical issue, but is treated as a cultural issue.